THE  UNIVERSITY 
OF  ILLINOIS 

LIBRARY 

From  the  library  of 

Rev.  William  Murphy 
Presented  in  1924 

251 


/ 


PULPIT  THEMES, 
PREACHER'S  ASSISTANT. 


OUTLINES  OF  SERMONS, 

BT 

THE  AUTHOR  OF  "HELPS  FOR  THE  PULPIT*" 

(V'i'aKoeeo)) )  y\f^^^i^mj  of  '^rati-fk^ 

TO  WHICH  IS  APPENDED 

THE  ART   OF  PREACHING, 

PRACTICALLY  DEVELOPED 

IN  THE 

"CONFESSIONS'' 

OF 

FRANCIS  VOLKMAR  REINHARD.  S.T.D. 


NEW  YORK : 
SHELDON  &  CO.,  No.  677  BROADWAY 

AND  214  &  216  MERCER  STREET, 
Under  Grand  Central  Hotbl. 

1  8  73, 


PULPIT  THEMES; 

OB 

OUTLINES  OF  SERMONS. 


''I  AM  SET  FOR  THE  DeFENCK  OF  THE  GoSPEL." — PAUU 


5^1 


PREFACE. 


^       Christianity  is  the  greatest  blessing  ever  bestowed  upon  this  world. 

-  It  brings  glad  tidings  of  good  things  to  lost  and  fallen  men :  it  turns 
the  curse  of  the  law  into  a  rich,  consoling,  ennobling,  and  everlasting 
blessing.  It  has  the  promise  of  the  life  that  now  is,  and  of  that  which 
is  to  come.  But  Christianity  iR  assailed  by  enemies  on  every  hand. 
Most  determined  and  virulent  is  their  opposition  to  the  holy  verities 
of  the  gospel.  Hence  it  becomes  ministers  of  the  gospel  to  be  up  to 
the  times  in  which  they  live ;  and  to  be  able,  from  their  literary  attain- 
ments, and  accumulation  of  philosophical  and  biblical  knowledge,  to  say, 
*'  I  am  set  for  the  defence  of  the  gospel." 

Infidel  .philosophers  have  placed  in  hostile  attitude  against  Chris- 
tianity, geology  from  beneath,  and  from  the  altitudes  of  the  upper 
firmament,  astronomy.  Then  from  the  mysteries  of  the  human  spirit, 
attempts  have  been  made  to  discover  some  wondrous  spell,  by  which 
to  disenchant  the  world  of  its  confidence  in  the  gospel  of  Christ. 
From  lecture-rooms  of  anatomy,  the  lessons  of  materialism  have  been 
inculcated,  for  the  purpose  of  ridiculing  religion,  and  expelling  it  from 
the  earth.  Others  attempt  to  associate  the  doctrines  of  phrenology 
with  their  denial  of  the  Christian  revelation,  as  if  there  were  any 
earthly  connection  between  the  form  of  the  human  skull  and  the  truth 
or  falsehood  of  our  religion.  Cliristianity  has  been  made  a  sort  of 
plny-ground  for  all  manner  of  inroads  of  human  speculation. 

Nevertheless,  while  this  opposition  shows  the  necessity  of  adequate 
ministerinl  qualification,  Christianity  carries  with  it  an  evidence  which 
is  unassailable,  and  which  places  it  beyond  the  reach  of  external  vio- 
lence. It  is  not  the  hammer  of  the  mineralogist  that  can  break  thi^ 
evidence.  It  is  not  the  telescope  of  the  astronomer  that  can  enable 
us  to  descry  in  it  any  character  of  falsehood.  It  is  not  by  the  knife 
of  the  anatomist  that  we  can  find  our  way  to  the  alleged  rottenness 
which  lies  at  its  core.  It  is  not  by  a  dissecting  of  metaphysics  that 
the  mental  philosopher  can  probe  his  way  to  the  secret  of  its  insuffi- 
ciency, and  make  exposure  to  the  world  of  the  yet  unknown  flaw, 


iv 


TREFACE. 


which  vitiates  the  proof  of  the  Christian  faith.  All  these  flden^efl 
have,  at  one  period  or  another,  cast  their  missiles  at  the  stately  fabrio 
of  our  Christian  philosophy  and  erudition,  but  they  have  dropped  harm- 
less and  impotent  at  its  base. 

Still  the  minds  of  the  simple  and  unwary  are  in  danger  of  being 
seduced,  and  therefore  ministers  of  the  gospel  are  to  nerve  themselves 
for  the  tight  with  the  girdle  of  truth,  and  the  sword  of  the  Spirit. 
They  are  to  become  familiar  with  infidel  objections  to  Christianity,  and 
to  be  able  to  meet  them. 

Some  of  the  following  outlines  are  designed  to  supply  arguments  by 
which  to  withstand  infidel  opposition,  to  establish  the  minds  of  the 
wavering,  and  to  comfort  those  who  are  weak  and  tremble  for  Zion. 
Such  as  they  are,  the  Author  leaves  them  to  the  judgment  of  the  reader; 
and  hopes  that  they  may  at  least  become  suggestive  of  better  thoughts, 
brighter  ideas,  and  more  powerful  arguments,  by  which  to  secure  th« 
above  objects.    In  that  case,  the  author  will  have  his  reward. 

W  N 


PULPIT  THEMES. 


I. —  THE  FAITHFUL  AND  ACCEPTABLE  SAYING 

"This  is  a  faithful  saying,  and  worthy  of  all  acceptation,  that  Jeeus  Christ  cams 
Into  the  world  to  save  sinners;  of  whom  I  am  chief."  —  1  Tim.  i.  16. 

If  a  man  has  received  special  benefit  from  a  medical  prescrip- 
tion, he  will  very  cordially  recommend  it  to  others.  The  Apostle 

Paul  had  received  great  benefit  from  J esus  Christ,  the  ^reat  Phy- 
sician of  souls,  for  vrhich  he  was  willing  to  magnify  him  by  life 
and  by  death.  The  grace  of  God  had  cured  him  of  Pharisaism, 
of  guilt  and  condemnation,  of  wretchedness  and  ruin,  and  had 
given  him  moral  and  spiritual  health — Divine  enjoyment — dignity 
of  office  —  Christian  usefulness,  and  heavenly  hope.  He  had 
cause  therefore  to  praise  his  Physician,  and  to  recommend  him  to 
others. 

The  text  has  the  character  of  a  parenthesis  ;  and  seems  to  have 
been  introduced  into  the  narrative,  oecause  the  mind  of  the  Apostle 
was  full  of  the  subject.  He,  the  chief  of  sinners,  had  obtained 
mercy,  through  *'  Christ  Jesus,  who  had  come  into  the  world  to 
save  sinners.''  This  doctrine  to  him  was  interesting  and  glorious, 
for  he  had  felt  its  benefit ;  he  regarded  it  as  a  sovereign  remedy 
for  the  woes  of  humanity.  It  was  worthy  of  all  acceptation.'* 
Consider, 

I.  The  Glorious  Doctrine  :  "  That  Christ  Jesus  came  into  the 
world  to  save  sinners,^^ 

The  word  "  saying"  means  in  this  place,  doctrine^  position,  or 
declaration. 

This  Doctrine  divides  itself  thus :  The  Person  delegated  —  the 
place  into  which  he  came — the  design  of  his  delegation — the  extent 
of  his  saving  power. 

1.  The  Person  delegated  to  save  sinners.  "  Christ  Jesus."  A 
person  of  unparalleled  dignity  and  glory,  aft  declared  by  the  pro 


6 


THE  FAITHFUL  SAYING. 


phets,  evangelists,  and  apostles.  They  speak  of  him  as  (Jlirisi 
/gA"'.'  ,^  as  the  anointed  of  God,  and  as  the  Saviour  of  the  world 

•  To  save  sinners  —  to  save  them  for  ever,  it  was  necessary  that 

the  person  delegated  should  be  superior  to  men,  the  sinners,  and 
to  angels,  the  created  —  a  Being  super-human  and  super-ano;elic. 
Such  was  Christ  Jesus,  the  Son  of  God — equal  with  him.  Hence 
in  accordance  with  his  matchless  dignity  and  glory,  Moses  speaks 
of  him  in  these  emphatical  terms:  *'The  Lord  thy  God,''  etc. 

Deut.  viii.  15.  David  in  the  most  glowing  terms,  declares  his 

royal  and  priestly  character,  Ps.  ex.  1  —  4.  The  life-giving 

strains  of  Isaiah's  harp  announce  his  glor}^,  as  if  the  prophet  had 
actually  taken  his  stand  by  the  Babe  of  Bethlehem,  and  eyed  him 
in  every  step  of  his  onward  course,  till,  as  the  "  Man  of  sorrows,'' 
he  "  poured  out  his  soul  unto  death."    0  what  strains  are  these ! 

—    Unto  us  a  child  is  born,"  etc.    Isa.  ix.  6,  7.  This  is  he  of 

whom  Jehovah  speaks  by  the  prophet  Jeremiah:     Behold,  the 

days  come,"  etc.    Jer.  xxiii.  5,  6.  This  is  that  Messiah,  of 

whom  Gabriel  speaks  to  Daniel  the  prophet,  Dan.  ix.  24.  This 

is  that  Messenger,  or  Angel  of  ilie  Covenant,  of  whom  Malachi,  the 

lasfc  of  the  prophets,  speaks.  Mai.  iii.  1.  And  then  if  we  come 

down  to  the  writings  of  the  Evangelists  and  Apostles,  as  they  nar- 
rate his-  marvellous  acts  and  teaching,  and  describe  his  gracious 
character,  we  behold  "  his  glory  as  the  only  begotten  of  the  Father, 
full  of  grace  and  truth."  The  language  of  the  Apostle  Paul  speaks 

volumes;     Without  controversy,"  etc.   1  Tim.  iii.  16.  This 

then  is  that  glorious  Messiah,  that  Anointed.  One,  whom  God  the 
Father  has  consecrated,  or  set  apart,  as  the  great  Prophet,  Priest, 
and  King  of  the  church,  that  he  ma}^  by  the  efficient  discharge 
of  these  offices,  save  sinners,  even  the  chief. 

2.  The  Place  into  which  he  came:  "the  world."  This  implies 
his  pre-existence,  and  then  his  humility  and  condescension  in 
coming  into  such  a  vile  world  as  this.  This  is  stated,  John  i.  1, 
2 ;  Phil.  ii.  6  —  9.  He  came  from  heaven,  that  vast,  pure,  mag- 
nificent, and  felicitous  abode,  to  this  fallen,  sin-trodden,  and  sin- 
cursed  world  —  from  those  realms  of  light  to  this  region  of  dark- 
ness and  shadow  of  death  —  from  the  greetings  and  adoration  of 
the  cherubim  and  sorp/phim  to  the  lamentation,  mourning  and  woe 
of  wretched  sinners  —  from  association  with  pure  ethereal  spirits 
to  mJngle  with  publicans  and  sinners  —  from  the  throne  of  the 
King,  to  the  manger,  the  cross,  and  the  grave — from  the  Father  in 
whose  bosom  he  dwelt,  to  do  battle  with  the  Prince  of  this  world 
— with  the  Prince  of  darkness.  0  what  a  transition  !  From  heaven 
to  earth  !  That  pure  Being  !  The  Holy  Son  of  God  !  to  tabernocle 
here !  Yet  did  the  King  eternal,  immortal,  and  invisible,  sur- 
rounded as  he  is  with  the  splendour  of  a  wide  and  everlasting 
monarchy,  bend  his  steps  to  our  humble  habitation ;  yes,  the  foot- 


*  Christ.    A  Greek  word  answerinpr  to  the  Hehrew  MeppiflTi,  sijrnifyin.ir  the  anmnted, 

or  tlie  consecrated  one.  or  the  Mesjaiah,  three  terms  of  similar  imiiort.    .John  i.  41.  

Jesus,  means  the  Son  of  God.  the  Saviour  of  the  world.  This  name  is  compounded  of 
Tah,  or  Jah.  a  name  of  God.  and  Hnnj^haio.  the  Saviour,  acd  may  therefore  be  read 
JeJiovak  the  Savu/ur.  —  NicJiolson^s  Bible  Companion, 


THE  FAITHFUL  SAYING. 


T 


Bteps  of  God  manifest  in  the  flesh  have  been  on  this  earth  which 
Bin  has  made  like  unto  hell.  Yes,  defiled,  loathsome,  and  miser- 
able as  this  world  was — and  small  though  this  planet  be  amid  the 
orbs  and  the  systems  of  immensity,  yet  hither  hath  the  King  of 
glory  bent  his  mysterious  way,  and  entered  the  tabernacle  of  vile 
men,  and  in  the  disguise  of  a  servant  did  he  sojourn  for  years 
under  the  roof  which  canopies  our  obscure  and  solitary  world.* 
It  was  here  that  he  clothed  himself  with  the  vile  rags  of  humanity, 
and  performed  every  part  of  his  prophetical  and  priestly  office,  in 
a  state  of  deep  abasement,  in  order  to  obtain  eternal  redemption 
for  us,  and  to  lay  the  Ibundation  of  earth's  future  happiness,  and 
his  own  inconceivable  and  everlasting  mediatorial  glory.  Eph.  iv. 
9,  10. 

3.  The  Design  of  Christ  Jesus  in  coming  into  the  world,  "  To 
save  sinners.'^ 

His  name,  as  before  stated,  indicates  his  gracious  design.  Matt, 
i.  20,  21.  Consider, 

(1)  The  persons  he  came  to  save.  "  Sinners.^'  It  is  evidently 
implied  that  those  whom  Christ  came  to  save  needed  salvation. 
Hence  Christ  said,  "  For  the  Son  of  man  is  come  to  seek  and  to 
save  that  which  was  lost.'^ 

The  Sinner  is  lost  as  to  the  service  of  God  and  fellowship  with 
him,  "  Your  sins  and  iniquities  have  separated  between  you  and 
your  God."  Isa.  lix.  2 ;  Eph.  iv.  18.  The  sinner  has  no  love  for 
God  —  no  relish  for  his  service  —  no  desire  for  fellowship  with 
him. 

The  sinner  is  lost  as  to  his  body  and  the  powers  of  his  mind. 
The  body,  by  reason  of  sin,  is  decaying,  and  must  die,  Rom.  v.  12 ; 
but  while  he  lives,  he  yields  every  member  of  his  body  as  an  in- 
strument of  unrighteousness.  Rom.  vi.  13.  The  powers  of  his 

mind  too  are  prostrated  to  the  service  of  sin.  God  has  an  absolute 
propriety  in  all  his  powers,  but  he  will  not  have  God  to  reign  over 
him.  The  understanding,  the  will,  the  affections,  the  desires,  are 
all  captivated  by  sin,  and  drawn  away  from  God.  The  sinner  then 
is  lost. 


*  Yes,  this  world  is  but  a  twinkling  atom  in  the.  peopled  infinity  of  worlds  around 
it.  But  look  to  the  moral  grandeur  of  the  transaction,  and  not  to  the  material  extent 
of  the  field  upon  which  it  was  executed  —  and  from  the  retirement  of  our  dwelling- 
place,  there  may  issue  forth  such  a  display  of  the  God-head,  as  Aviil  circulate  the  glories 
of  his  name  amongst  all  his  worshippers.  Here  sin  entered.  Here  was  the  kind  and 
•unwearied  beneficence  of  a  Father  repaid  by  the  ingratitude  of  a  whole  family.  Her« 
the  law  of  God  was  dishonoured,  and  that  too  in  the  face  of  its  proclaimed  and  un- 
alterable sanctions.  IlHre  the  might}"^  contest  of  the  attributes  was  ended — and  when 
jijstice  put  forth  its  demands,  and  truth  called  for  the  fulfilment  of  its  warnings,  and 
the  immutability  of  God  would  not  recede  by  a  single  iota  from  any  one  of  its  positions, 
and  all  the  severities  he  ever  uttered  against  the  children  of  iniquity,  seemed  to  gather 
into  one  cloud  of  impending  vengeance  on  the  tenement  that  held  us — did  the  visit  of 
the  only-begotten  Son  chase  away  all  these  obstacles  to  the  triumph  of  mercy  —  and 
humble  as  the  tenement  may  be,  deeply  shaded  in  the  obscurity  of  insignificance  as  it 
\»,  among  the  statelier  mansions  on  every  side  of  it  —  yet  will  the  recall  of  its  exiled 
family  never  be  forgotten,  and  the  illustration  that  has  been  given  in  this  orb  of  the 
ningled  grace  and  majesty  of  God,  will  never  lose  its  pla«e  among  the  themes  and  ao 
clamations  of  eternity.  —  Dr.  Chalmers. 


f 


THE  FAITHFUTi  SATING. 


Lost  as  a  transgressor  of  God^s  lioly  law,  and  condemned  to 
Buffer  the  fearful  penalty  denounced  against  the  sinner.  Jehovah 
"will  not  allow  his  holy  and  righteous  law  to  be  broken  with  im- 
punity. Therefore  he  has  declared,     Tlie  soul  that  sinneth 

ehall  die."    See  also  Rom.  iii.  19,  20 ;  Gal.  iii.  10. 

The  sinner  then  has  lost  the  Divine  favour  —  is  under  the  curse, 

and  therefore  must  be  wretched.  It  is  impossible  for  a  creature 

to  be  happy,  who  is  conscious  of  his  own  depravity,  and  his  lia- 
bility to  suffer  all  the  consequences  of  sin.  In  the  absence  of  God, 
and  of  innocence,  there  is  in  the  soul  of  man  an  aching  void,  that 
cannot  be  filled  from  the  haunts  of  pleasure  and  dissipation. 

There  is  no  peace,  saith  my  God,  to  the  wicked." 

The  sinner  is  absolutely  lost  —  his  ruin  is  complete  —  he  cannot 
save  himself — nor  can  he  be  saved  by  any  other  being,  human  or 
angelic.  Neither  he,  nor  any  one  for  him,  can  honour  the  broken 
law  and  satisfy  the  claims  of  Divine  justice.  His  impurity  is  deep 
and  abominable  in  the  sight  of  God ;  but  he  cannot  cleanse  him- 
self ;  he  cannot  restore  the  beauteous  image  of  God,  which  sin  has 
defaced,  nor  make  himself  a  new  creature. 

(2)  How  the  coming  of  Christ  was  conducive  to  the  salvation  of 
sinners. 

Prompted  by  infinite  love  the  Saviour  came  from  the  most  ex- 
cellent glory  to  save  sinners,  when  he  was  under  no  necessity  of 
coming ;  he  came  to  save,  not  to  destroy ;  to  reveal  mercy,  not  to 
denounce  judgment ;  to  save  sinners  —  the  poor,  the  lost,  the  wan- 
dering —  not  to  condemn  them ;  he  came  to  restore  them  to  the 
favour  of  God,  to  raise  them  up  from  their  degradation,  and  exalt 
them  to  heaven^s  eternal  felicities.    He  effected  this 

By  placing  himself  in  the  sinner^ s  state  and  circumstances.  His 
incarnation  allied  him  to  humanity.    The  Son  of  God  became  the 

Babe  of  Bethlehem."  He  was  poor,  despised,  persecuted,  and 
misrepresented.  By  assuming  human  nature,  he  was  able  to 
Bympathize,  and  capable  of  suffering  and  death.  John  i.  14;  Heb. 
ii.  14—18. 

He  honoured  the  la\o  by  his  perfect  obedience  to  all  its  precepts. 
See  Heb.  vii.  26— 2S. 

He  came  as  a  F^rophet,  as  the  Light  of  tlie  world,  to  remove  the 
Binner's  ignorance  by  revealing  to  him  his  lost  estate — the  way  of 
salvation  —  the  path  of  obedience  —  and  the  hope  of  eternal  life  — 
accompanying  all  with  the  gift  of  his  Holy  Spirit  to  make  wise 
unto  salvation.  Luke  i.  76 — 79. 

He  came  as  a  priest  to  make  atonement  for  sinners.  He  ascended 
the  cross,  and  there  endured  the  penalty  due  to  lost  men.  He 
endured  the  curse  himself  for  guilty  man.  See  Isa.  liii.  et  cum 
multis. 

He  came  as  a  King  to  expel  every  foe  from  the  heart,  to  subdue 
every  lust,  and  to  reign  there  as  supreme — -and  to  conquer  all  th^ 
toes  of  his  saved  people. 


THE  FAITHFUL.  SAYIXa. 


ft 


4.  TJia  extent  of  his  Saving  Power.  "  Of  whom  I  am  chief/'  op 
the  first,  denoting  that  he  occupied  the  first  rank  among  sinners. 
Even  his  strict  regard  to  the  morax  law  was  prompted  by  great 
pride  of  heart.  See  Phil.  iii.  4 — 8.  But  that  which  par.ticularly 
aggravated  his  guilt  was  the  part  which  he  had  taken  in  putting 
the  saints  to  death.  1  Tim.  i.  13  ;  Acts  viii.  3 ;  xxvi.  9 — 11 ;  1  Cor. 

XV.  9.  A  true  penitent  will  always  retain  an  abasing  sense  of 

his  past  guilt ;  and  such  a  conviction  is  not  inconsistent  with  evi- 
dence of  piety,  and  high  Christian  attainments. 

But  the  conversion  and  salvation  of  Saul  of  Tarsus  proves  that 
Christ  Jesus  came  to  save  the  vilest  of  the  vile.  His  grace  is  in 
finite,  sovereign,  and  free.  "Able  to  save  to  the  uttermost.^'  Ileb. 
vii.  25.    "  Mighty  to  save."    Isa.  Ixiii.  1.    Hence  he  saved  such 

characters  as  the  Corinthians,  1  Cor.  vi.  9,  10.  No  sins  are  of 

too  deep  a  dye  for  the  atoning  blood  of  Christ  to  wash  away ;  no 
habits  of  vice  are  too  strong  for  his  victorious  grace  to  subdue ;  no 
former  crimes  shall  prevent  the  exercise  of  the  Divine  clemency 
through  Christ  Jesus.  He  will  make  his  grace  to  superabound 
where  sin  has  most  abounded.  Kom.  v.  20.  He  that  could  extend 
his  mercy  to  the  furious,  cruel,  and  bloody  persecutor,  Saul,  and 
make  him  a  vessel  of  honour,  and  a  successful  Apostle,  what  can- 
not his  grace  do?  He  that  could  save  a  Magdalene,  etc.,  what 
cannot  his  grace  do?    Verily  it  is  boundless.    "  Though  your  sins 


II.  The  Character  of  this  Saying  :  "  Faithful"  and  "  worthy 
of  all  acceptation." 

1.  It  is  a  true  Saying,  "  Faithful,"  or  true,  credible,  that  which 
may  safely  be  depended  on.  The  Apostle  uses  the  phrase  several 
times ;  1  Tim.  iii.  1 ;  iv.  9  ;  Titus  iii.  8.  This  phrase  appears  to 
have  been  used  by  the  Apostle  when  he  delivered  a  truth  of  vast 
importance.    The  truth  oi  this  Doctrine  is  proved 

(1)  By  prophecy.  Prophecy  foretold  that  Christ  Jesus  should 
come  into  the  world,  and  subsequent  history  proves  that  he  did. 
The  time  of  his  coming  was  escactly  foretold.  It  was  when  the 
Sceptre  had  departed,  etc.  Gen.  xlix.  10,  or  when  the  Jews  had 
no  kings  of  their  own  nation,  but  were  governed  by  strangers. 
This  was  foretold  by  Jacob  on  his  dying  bed  1700  years  before  the 
event.  Daniel  too  predicted  the  time  of  Christ's  coming,  Dan.  ix. 
24,  etc.  The  "  seventy  weeks"  meaning  weeks  of  years,  or  490 
years.  At  the  expiration  of  that  time  Christ  Jesus  came,  accord- 
ing to  Sir  Isaac  Newton,  and  other  learned  chronologers.  The 

exact  ^/ace  of  Ids  birth  was  foretold  by  the  prophet  Micah,  v.  2, 
Bethlehem.  There  he  was  born,  and  by  means  of  a  very  special 
providence,  the  promulgation  of  an  edict  by  Augustus  Caesar,  re- 
quiring all  persons  to  repair  to  the  places  of  their  nativity  in  order 

to  be  enrolled  or  registered  there.  The  birth  of  Christ  was 

miraculous,  and  accorded  with  the  spirit  of  prophecy,  Isa  vii.  14; 
Matt.  i.  18,  etc.  So  did  the  character  of  Christ,  the  treatment  he 
received  from  men,  and  the  nature  of  his  sufferings,  death,  resur- 


10 


THE  FAITHFUL  SAYING 


rection.  and  ascension.  See  Ps.  xxii ;  Ps.  Ixix ;  Isa.*  liii ;  Ps. 
Ixviii.  18. 

(2)  The  miracles  which  Christ  performed,  and  the  miraculous 
power  v^iili  which  he  endowed  his  disciples,  prove  the  gospel  to  be 
true.    See  2  Pet.  i.  16,  17. 

The  apostles  were  not  deceivers — thej  had  nothing  to  gain — on 
the  other  hand,  for  the  truth's  sake  they  were  exposed  to  contempt, 
to  imprisonment,  to  torture,  and  to  death.  If  the  gospel  had  been 
I'alse,  if  they  had  not  been  eye-witnesses  of  Christ's  majesty  and 
glory,  would  they  have  endured  all  this  ? 

(3)  Proved  by  the  holy,  benevolent,  and  disinterested  life  of 
Christ.  He  did  no  sin  —  went  about  doing  good  —  sought  not  the 
praise  of  men,  but  the  approbation  of  God.  Deceivers  are  nevei 
good  and  disinterested. 

(4)  The  truth  of  the  gosjjel  is  proved  hy  its  efficacy.  It  is  not  a 
mere  pretence.  It  really  answers  the  design  announced  —  to  save 
the  sinner.  It  is  an  efficient  specific  for  the  woes  of  humanity. 
Millions  of  patients  have  taken  the  medicine,  and  their  spiritual 
diseases  have  in  consequence  been  healed.  

(5)  The  Gospel  is  true  because  all  history  shows  that  Providence 

has  determined  to  secure  its  ultimate  influence  and  glory.  The 

hand  of  persecution  has  not  been  able  to  arrest  and  stay  its  pro- 
gress. Neither  the  waters  nor  the  fires  of  persecution  have 

drowned  or  consumed  it.  Providence  has  guarded  it  and  secured 
its  triumphs.  What  inventions  of  cruelty,  what  machinations  of 
evil  have  been  called  into  requisition  to  destroy  the  gospel,  but  it 
still  lives,  and  gives  evidence  of  still  more  splendid  conquests ! 

2.  It  is  worthy  of  all  Acceptation,  It  is  so  full  of  joyful  and 
heavenly  intelligence  —  so  replete  with  salvation  here  and  eternal 
life  hereafter,  that  it  is  worthy  of  being  received  with  the  most 
fervid  gratitude,  with  all  possible  readiness  of  mind,  and  with  a 
joyful  exulting  heart.    It  is  worthy  of  all  acceptation 

(1)  Because  it  is  true.  It  would  not  matter  however  rich  the 
blessings  of  the  gOvSpel  were  stated  to  be,  if  they  were  not  true. 
But  as  the  salvation  is  great,  —  the  riches  of  Christ  unsearchable, 
and  the  weight  of  glory  inconceivably  vast  and  eternal,  this  is  their 
further  and  greatest  recommendation,  they  are  strictly  true.  *'A 
faithful  saying.''    Not  a  "  cunningly  devised  fable.'' 

(2)  This  saying  or  doctrine  being  of  the  highest  interest  to  us 
makes  it  worthy  of  all  acceptation.  We  are  the  sinners''  need- 
ing salvation  —  we  cannot  save  ourselves  —  if  not  saved  by  Christ 
A^  e  must  perish.  Is  not  wealth  acceptable  to  the  poor  man — a 
])hysician  to  the  diseased  or  dying,  liberty  to  the  captive,  pardon 
to  the  condemned?  etc.  The  state  of  a  sinner  is  more  abject  and 
perilous.    This    saying"  is  the  only  ground  of  a  sinner's  hope. 

(3)  It  is  worthy  of  all  acceptation  from  the  nature  of  salvation 
itself.  It  gives  complete  pardon — full  justification — peace — -joy — ■ 
likeness  to  God  —  fellowship  with  him  —  hope  of  heaven  —  victory 
4»ver  death  and  the  grave  —  an  abundant  entrauce  into  heaven 


CHRIST  THE  FRIEND  OF  SINNERS. 


11 


rtself.  Is  not  this  worthy  of  a  cheerful,  prompt,  and  joyful  ac- 
ceptance ?  Men  would  readily  accept  of  gold  and  silver,  of  a 

coronet  or  a  crown,  a  splendid  mansion,  and  a  vast  domain,  if  freely 
tendered  them,  but  what  trifles  are  these  compared  with  an  interest 
in  God  here,  and  heaven  and  glory  for  ever  ! 

It  is  a  doctrine  which  in  its  causes  and  consequences  will  occupy 
the  attention  of  eternity  itself,  and  become  the  theme,  the  song  of 
heaven  for  ever.  Rev.  v.  9 — 14. 

Lastly.  The  way  of  accepting  it  is  hy  faith.  First  to  feel  the 
need  of  it— t^  comprehend  its  simple  yet  glorious  import — then  to 
rely  on  the  glorious  statement  that  "  Christ  Jesus  came  into  the 
world  to  save  sinners. This  is  believing,  this  is  faith.  So  the 
jailor  acted.  Acts  xvi. 


II.  —  CHRIST  THE  FEIEND  OF  SINNERS. 

"A  Friend  of  publicans  and  sinners." —  Luke  vii.  34. 

That  which  may  be  deemed  reproachful  by  some  men,  may  be 

esteemed  honourable  by  others.  In  spiritual  things  this  is  true. 

Sinners  account  that  dishonourable  which  God  regards  and  pro- 
nounces to  be  honourable.  The  Pharisees  in  the  context  thought 
it  disreputable  for  Christ  to  associate  with  publicans  and  sinners. 
But  they  mistook  his  character,  and  the  design  of  his  mission. 
With  him  the  soul  of  a  publican  was  as  valuable  as  the  soul  of  a 

prince.    The  one  needs  salvation  as  much  as  the  other.  To  be 

the  Friend  of  publicans  and  sinners  was  a  glorious  trait  in  the 
Redeemer's  character  and  not  a  reproach.  It  will  be  the  joy  of 
the  church  on  earth  to  the  end  of  time,  and  the  admiration  of 
heaven  for  ever,  that  Jesus  Christ  is  the  Friend  of  publicans  and 
sinners — the  Friend  of  the  vilest  of  the  vile. 

The  gracious  statement  in  the  text  may  be  proyed  and  illustrated 
by  the  following  observations :  — 

I.  How  different  was  the  procedure  of  Christ  from  tliat  of  men  ! 

They  love  to  associate  with  men  of  equal  or  of  superior  birth 
and  station.  To  the  poor  man,  to  the  vile  and  outcast,  they  often 
say  by  their  conduct,  "  Stand  by  thyself,  I  am  holier  than  thou.'' 
 -But  Christ  associated  with  publicans  and  sinners,  v.  29. 

A  publican  was  one  appointed  by  the  Romans  to  collect  taxes, 
the  Jewish  tribute,  etc.  They  were  generally  great  extortioners, 
and  detested  by  the  Jews,  Matt.  v.  46.  They  were  sinners,  and 
Christ  longed  to  save  them.  He  delighted  to  bless  those  who  did 
not  merit  his  blessing.  The  poor,  the  lame,  the  blind,  the  sick, 
and  all  the  wretched  sons  of  woe,  were  the  o1)jects  of  his  anxious 
solicitude.  "  I  came  not  to  call  the  righteous,  but  sinners  to  ro 
pentancc.'' 


12 


CHRIST  THE  FRIEND  OF  SINNERS. 


II.  The  wretched  circumstances  of  publicans  and  sinners  requiied 
an  Almighty  Friend,  "  Sin  is  the  transgression  of  the  law/'  and 
that  is  followed  by  ^^the  curse,''  Gal.  iii.  10.  Sin  defiles  and  ruins 

the  soul.    The  sinner,  then,  needs  a  Friend.  Does  a  sick  man 

need  a  physician  —  an  insolvent  man  a  friend  —  a  man  liable  to 
perinh  a  deliverer?  Much  more  does  the  sinner  need  a  Saviour; 
else  there  can  be  no  meaning  in  the  terrible  denunciations  of  the 
law,  and  the  sweet  promises  of  the  gospel.  Rom.  iii.  9 — 26. 

III.  To  be  the  Friend  of  Publicans  and  sinners  accorded  loith  the 
design  of  Christ's  mission. 

For  this  he  was  ordained,  for  this  he  was  qualified,  and  sealed, 
lie  came  to  "save  sinners,^'  "the  ungodly,''  " the  unrighteous.'' 
1  Tim.  i.  15.  He  said  at  Nazareth,  "  The  Spirit  of  the  Lord,"  etc. 
Luke  iv.  18. 

lY.  Christ  has  proved  himself  the  Friend  of  publicans  and  sinr 
ners 

1.  Bij  assuming  their  nature,  John  i.  14. 

2.  Bg  becoming  their  Surety  —  dying  in  their  stead,  and  rising 
for  their  justification.    For  them  he  endured  the  penalty  due  to 

transgression.  A  poor  publican — the  chief  of  sinners,  may  look 

to  the  Lamb  slain  on  the  cross,  and  say,  "  He  loved  me,  and  gave 
himself  for  me. 

3.  By  the  operations  of  his  grace  upon  their  hearts.  He  enlightens 
and  quickens  them  to  see  their  fall  and  ruin  —  he  draws  them  to 
himself.  They  believe  on  his  name  ;  they  fall  and  rest  upon  his 
sacrifice.    He  sprinkles  his  precious  blood  upon  their  consciences. 

He  absolves  them  from  all  their  sins.  They  are  free.  He  gives 

them  his  sanctifying  and  comforting  Spirit.  1  John  i.  7,  9. 

4.  By  what  he  is  doing  for  them  in  heaven — pleading  their  cause 
— and  sympathizing  with  them  in  their  sorrows. 

5.  By  his  gracious  purpose  to  guard  and  guide  them  through  all 
the  dangers  of  their  earthly  state,  "  Lo !  I  am  with  you  alway, 
even  to  the  end  of  the  world."  **  Thou  shalt  guide  me  with  thy 
counsel,  and  afterwards  receive  me  to  glory." 

V.  The  Character  of  Christ  as  the  Friend  of  publicans  and  sinr 
ners 

1.  He  is  Divine.  An  earthly  friend  is  valuable.  But  Christ  if 
a  Divine  Friend  with  infinite  resources  to  save  and  bless  publicans 
and  sinners.  He  who  befriends  us  —  he  who  saves,  is  God.  John 
i.  1—3 ;  Heb.  i.  1,  etc. 

2.  He  is  an  Almighty  Friend,  Almighty  to  subdue  the  sinful 
heart  and  all  its  hateful  lusts  —  to  conquer  all  spiritual  foes  —  to 
calm  ail  mental  fears  —  and  to  fill  with  peace  and  joy  through 

^  believing. 

3.  He  is  a  constant  and  unvarying  Friend  —  in  adversity  as  well 
as  prosperity;  in  sickness  and  in  health,  etc.  "A  true  friend 
lovoth  at  all  times."  This  is  true  of  Christ.  "I  will  never  leave 
thee,"  etc.  His  friendship  is  eflfectual;  it  is  prompt,  and  uiii 


GLORIOUS  MANIFESTATION  OF  CHRIST. 


13 


merely  professional.  He  promises  much,  and  he  is  ever  reaay  to 
do  abundantly  above  all  we  can  ask  or  think. 

4.  He  is  an  everlasting  friend.  His  friendship  here  is  consum- 
mated by  eternal  life  in  heaven,  in  his  immediate  presence. 

APPLICATION. 

1.  How  encouraging  this  statement  to  the  penitent  sinner,  —  to 

one  desponding  on  account  of  the  malignity  of  his  case  !  If  the 

salvation  of  a  sinner  depended  upon  man,  he  would  be  rejected  on 
account  of  his  vileness. 

2.  The  conduct  of  Christ  is  worthy  of  imitation.  He  was  not 
ashamed  of  the  poor  sinner.  Be  like  him.  Angels  thought  them- 
selves highly  honoured  when  they  conveyed  the  soul  of  a  beggar 
to  Abraham's  bosom.  Seek  to  bless  the  poor,  the  wretched,  the 
vile.    "  Go  into  the  highways,"  etc. 

3.  Blessed  are  they  who  have  Christ  for  their  Friend.  Is  he 
your  Friend  ? 


III.—THE  GLORIOUS  MANIFESTATION  OF  CHRIST 
AND  HIS  PEOPLE. 

"  Whex  Christ,  who  is  our  life,  shall  appear,  then  shall  ye  also  appear  with  him  in 
glory."  — Col.  iii.  4. 

Glorious  are  the  privileges  and  distinctions  of  God's  people  in 
this  world ;  but  greater  honours  await  them  in  the  next. .  For  the 
enjoyment  of  future  glory,  they  are  not  at  present  constituted,  and 

the  world  could  not  bear  its  manifestation.  Divine  grace  has 

been  infused  into  their  souls  in  this  life,  and  has  had  its  transform- 
ing and  elevating  influence.  But  grace  is  but  the  bud  of  glorv 
hereafter  to  be  expanded.  In  the  great  day  of  eternity,  God  will 
finish  his  work,  and  perfect  all  that  which  concerns  his  people. 
Then  the  bud  of  grace  will  open  into  an  immortal  flower,  and  ex- 
hibit its  unfading  beauties,  and  yield  its  undying  fragrance,  amid 
all  the  solemnities  of  the  Last  Day.  "  When  Christ,  who  is  our 
Life,''  etc. 

I.  The  Character  of  Christ.    "  Our  Life.'' 

This  character  is  frequently  given  to  him.  In  him  was  life, 
and  the  life  was  the  light  of  men."  John  i.  4.  He  is  spoken  of 
as  the  giver  of  life,  John  x.  28. 

This  character  is  represented  figuratively.    Christ  is  the  Hf  ad. 
Believers  are  the  members  of  his  body,  Eph.  iv.  15,  16 ;  Cf-l.  i. 
18.    He  is  called  the  ''Vine,"  and  believers  are  the  "  brandies," 
John  XV. 
2 


14 


GLORIOUS  MANIFESTATION  OF  CHRIST. 


This  representation  implies, 

1.  That  Christ  is  the  Author  of  spiritual  life.    The  life  of  a 

sinner  is  carnal,  worldly,  wicked.  But  Christ  by  his  word  and 

Spirit,  regenerates  the  soul.  It  is  dead  to  all  spiritual  or  holy 
life.  He  quickens  it,  and  raises  it  to  a  new  state  of  holy  existence. 
Therefore  if  any  man  be  in  Christ  Jesus,  he  is  a  new  creature.'* 


to  the  means  of  grace — to  human  instrumentality,  for  the  quicken- 
ing of  dead  souls.  Now  they  are  changed.    Different  from 

what  they  were  before. 

2.  Christ  is  the  Author  of  their  justified  life.  This  is  stated. 
Acts  xiii.  38,  39.  Freedom  from  condemnation.  Rom.  viii.  1. 
Peace.  Rom.  v.  1. 

3.  He  is  the  Author  of  their  sanctification.  The  Life  of  their 
holiness.  He  is  "made  unto  them  sanctification.^'  At  v.  3,  they 
are  said  to  be  "  dead.''  Dead  to  the  world,  to  sin,  to  earthly  plea- 
sures. Just  as  Christ  became  virtually  dead  in  the  tomb,  so  they 
in  virtue  of  their  connection  with  him,  have  become  dead  to  sin, 
etc.    See  Rom.  vi. 

4.  He  is  the  Author  of  a  life  of  spiritual  privilege  and  joy  to  all 
his  people.  A<ioption  —  communion  with  Grod  —  manifestations  of 
his  love  and  power  to  their  hearts  —  the  Life  of  all  their  graces, 
faith,  hope,  patience,  joy  in  the  Holy  Ghost. 

5.  He  is  their  sustaining  Life,  Maintains  his  life  in  their  souls, 
in  opposition  to  worldly,  depraved,  and  Satanic  influence.  Phil, 
i.  6. 

6.  He  is  their  Resurrection  Life.  See  John  xi.  25  ;  Rom.  viii. 
11.  How  different  then  will  the  body  be  —  "  fashioned  like  unto 
his  glorious  body." 

7.  He  is  the  Author  of  Eternal  Life.    Rom.  vi.  23. 

II.  The  Second  Appearance  of  ChpcIst.    "  Shall  appear." 

The  appearance  of  Christ  to  judge  the  world  and  glorify  his 
people  may  be  argued  on  several  grounds — from  reason — from  the 
justice  of  God — from  the  unequal  distribution  of  things — from  the 
responsibility  of  man.  But  the  voice  of  scripture  alone  is  suf- 
ficient.   "  Thus  saith  the  Lord." 

He  shall  appear.  So  said  Enoch,  the  seventh  from  Adam.  Jude 
14,  15. 

He  shall  appear.    Holy  Job  anticipated  it.    Job  xix.  25,  26,  29. 
He  shall  appear.    "Our  God  shall  come,"  says  the  Psalmist. 
Ps.  1.  3,  4,  6. 

He  shall  appear.  It  was  announced  by  Christ  and  his  apostles. 
Matt.  XXV.  31,  etc.    Acts  xvii.  31.    2  Cor.  v.  10,  etc.  etc. 

His  appearance  will  be  glorious.  Glorious  in  his  person.  How 
different  from  his  first  appearance!  Glorious  in  his  attendants, 
ungela  — Glorious  in  his  office  and  authority. 


He  gives  power,  energy. 


PRAYER  OF  THE  DTSEASED  SOUL. 


III.  That  all  true  believers  shall  appear  with  Christ  iji 
GLORY.    "  Then  shall  ye  also  appear  with  him  in  glory.'' 

1.  Christ  will  account  it  an  honour,  when  he  appears  in  glory 
to  have  all  his  redeemed  with  him.  It  will  be  the  day  for  the 
*'  manifestation  of  the  sons  of  God."  "  They  shall  come  from  the 
east/'  etc.         great  company  which  no  man  can  number." 

This  glorified  multitude  will  illustrate  the  poAver  of  his  grace — • 
the  efficacy  of  his  blood  —  and  the  greatness  and  glory  of  his  sal 
vation.  ''He  shall  come  to  be  glorified  in  his  saints,  and  to  b*» 
admired  in  all  them  that  believe." 

2.  They  shall  appear  in  his  glorious  likeness.  Like  him  in  body 
and  soul.    1  John  iii.  2. 

3.  They  will  appear  with  him  in  glory,  as  the  participants  in 
his  honour,  joy,  and  felicity.  Whatever  gladdens  him  will  glad- 
den them.    Then  will  he  realize  "the joy  set  before  him." 

4.  They  will  appear  with  him  in  glory  as  the  honoured  instru- 
ments whom  he  has  employed  to  carry  on  the  interests  of  his  king- 
dom. Like  some  great  conqueror  returning  from  the  field  of  battle, 
and  recognizing  the  military  prowess  of  all  the  soldiers  whom  he 
has  commanded,  and  whom  he  commends  to  the  attention  of  his 
sovereign — so  Christ  will  own  the  labours  of  his  people — the  least 
service — the  cup  of  cold  water  —  the  feeble  ofi'ering,  shall  not  lose 
its  reward.    "  God  is  not  unrighteous  to  forget,"  etc. 

5.  They  will  appear  with  him  in  glory,  publicly,  before  angels, 
demons,  and  mankind,  to  receive  his  approval  and  the  rewards  of 
his  grace-— to  "inherit  the  kingdom  prepared,"  etc.  —  to  "enter 
into  the  joy  of  their  Lord." 

6.  They  shall  appear  with  him  in  glory,  while  sinners  —  the 
great,  the  noble,  the  illustrious,  the  proud  oppressor,  shall  be 
**  clothed  with  shame  and  everlasting  contempt." 

^  APPLICATION. 

1.  The  key  to  heavenly  glory.    "  Christ  our  life." 

2.  The  glorious  result  of  serving  Christ.    "  Glory." 

3.  A  proper  estimate  of  the  world.  It  is  mean  and  worthlesfl 
when  compared  with  future  glory. 


IV.  — PRAYER  OF  THP]  DISEASED  SOUL  TO  THE 
DIVINE  PHYSICIAN. 

*'LoRD,  be  merciful  unto  me,  heal  mv  soul,  for  I  have  sinned  against  thee."  —  Ps. 
Xli.  4. 

What  dreadful  havoc  has  sin  produced  upon  the  body  and  soul 
of  man.  At  his  creation  he  came  forth  from  the  hands  of  his 
Creator  pure  and  happy,  and  when  Jehovah  gazed  on  him,  and 


16 


PRAYER  OF  TIIK  DISEASED  SOUL. 


Raw  his  image  reflected  by  him,  he  pronounced  him  to  be  very 

good.  But,  alas !  what  a  chance !  '*  The  pure  gold  has  become 

dim.^'  Sin  has  marred  and  defiled  the  beauty  of  man.  It  has 
diseased  both  body  and  soul,  and  ho  is  now  a  compound  of  pain 
and  sorrow,  of  condemnation  and  ruin. 

This  Psalm  appears  to  have  been  written  by  David  when 
afflicted  in  body,  and  persecuted  by  his  enemies :  v.  6  — 10.  A 
time  of  sickness  is  favourable  to  the  duty  of  self-examination  ;  for 
then  the  mind  is  solemnized  by  thoughts  of  death  and  eternity. 
David  examined  himself,  and  found  himself  imperfect  and  sinful, 
lie  regarded  sin  as  a  hateful  disease,  and  earnestly  prayed  to  be 
delivered  from  it.  Doubtless  he  was  anxious  about  his  hodj  ;  but 
the  welfare  of  his  immortal  soul  claimed  his  supreme  attention. 
Whereas  the  majority  of  mankind  care  but  for  the  body.  Con- 
eider-, 

I.  Sin  as  a  Disease.  Moral  evil  is  in  this  petition  described 
as  a  disease. 

As  there  is  some  analogy  between  the  body  and  the  soul,  sc 
there  is  between  the  diseases  of  the  one  and  the  other. 


health,  vigour,  and  happiness  of  the  soul.  Thus  David  says, 
Bless  the  Lord,  0  my  soul,  who  healeth  all  thy  diseases. 
1.  Bodily  disease  consists  in  disorder,  or  some  derangement  in 
the  system.  Perspiration  may  be  obstructed,  the  circulation  of 
the  blood  impeded  or  rapidly  increased  by  febrile  affection,  mus- 
cular action  relaxed,  and  the  strength  of  the  animal  frame  pros- 
trated. The  disease  of  the  soul  is  something  akin  to  this.  The 
soul  is  altogether  diseased.  All  its  powers  are  perverted.  "  From 
the  crown, ^'  etc.    Isa.  i.  6. 

The  undersianding  is  diseased.  What  is  the  disease  of  the  un- 
derstanding, but  ignorance  and  folly  ?  Originally  it  was  a  lamp 
of  moral  and  intellectual  brightness.  But  how  is  it  now  ?  1  Cor. 
ii.  14.  • 

The  memory  is  diseased.  Proved  by  the  quickness  with  which 
it  remembers  sinful  things,  and  the  quickness  with  which  it  for- 
gets holy  things.  It  is  like  the  husbandman's  sieve,  which  retains 
the  chaff,  and  allows  the  good  grain  to  escape.  It  was  once  a 
cabinet  of  jewels,  it  is  now  a  receptacle  of  dross. 

The  will  is  diseased.  Proved  by  its  opposition  to  the  will  of 
God.  The  will  of  God  is  infinitely  good,  that  which  opposes  it 
must  be  infinitely  evil. 

The  arffections  are  diseased.  Look  at  its  love.  It  loves  the  crea- 
ture in  preference  to  the  Creator  —  the  husks  of  the  swine  instead 

of  the  heavenly  manna.  Look  at  its  desires.    A  man  diseased 

in  body,  often  desires  what  would  injure  him,  and  which  the  wise 
physician  peremptorily  forbids.  So  it  is  with  the  diseased  soul; 
it  desires  those  objects  which  accelerate  its  ruin.  As  to  the  affeo- 
iion  of  grief,  the  diseased  soul  weeps  over  the  loss  of  that  which 
can  do  it  no  good — which  can  ruin  it — and  it  discovers  no  grief  tor 


This  disease  is  a  spiritual 


PRATER  OF  THE  DISEASED  SOUL. 


IT 


the  loss  of  invaluable  blessings  designed  to  enrich  the  soul  for 
ever.  As  it  respects  its  joys,  they  arise  from  the  pursuit  of  vanity 
—  shadows.    Joy  in  the  creature  —  in  the  possession  of  perishing 

trifles,  etc.  Is  not  the  soul  diseased  ? 

The  conscience  is  diseased.  If  sin  had  left  any  part  uninjured, 
it  would  seem  to  be  the  conscience.  Not  so  ;  the  very  conscience  is 
defiled ;  and  nothing  has  been  too  vile  to  be  perpetrated  under  its 
permission,  and  in  obedience  to  its  dictates,  fein  sometimes  makes 
the  conscience  speak  erroneously,  and  at  other  times  it  strikes  it 
dumb.  

2.  This  Disease  has  been  derived  from  Adam,  who  lost  1  is  first 
estate,  and  is  now  inherent  in  the  human  constitution.  Mar.  comes 
into  the  world  with  the  seeds  of  evil  in  his  very  nature.  He 
goes  astray  from  his  birth,  speaking  lies.''  * 

3.  It  is  a  disease  characterized  by  offensiveness^  and  unfitness 

for  society.  So  David  viewed  the  disease  of  sin.    Ps.  xxxviii. 

5 — 8.  This  ofifensiveness  is  found  in  their  language,  in  tLeir  dis- 
p^osition,  tempers,  practices.  They  yield  the  members  of  their 
Dodies,  and  the  powers  of  their  minds  as  instruments  of  unclean- 

ness.  Rom.  vi.  How  offensive  a  diseased  sinner  to  a  real  godly 

man — to  an  angel — to  a  pure  spirit — to  God.f  

4.  This  disease  is  infectious.  Satan,  who  was  first  diseased,  com- 
municated the  infection  to  the  angels  who  fell  from  heaven,  and 
soon  after  the  fair  structure  of  earth  was  finished,  he  inoculated 


*  'Who  can  hr'xn^  a  clean  thing  out  of  an  unclean?'  It  is  a  law  pervading  all 
nature  that  "like  bej^ets  like."  A  viper  brings  forth  a  poisonous  brood.  Swine  pro- 
duce poraething  that  loves  the  mire.  The  f»kin  of  an  Etliiopian  will  be  black.  What 
but  depraved  offspring  can  descend  from  sinful  parents?  Therefore,  says  Job.  'What 
is  man,  that  he  should  be  clean,  or  be  that  is  born  of  a  woman,  that  he  should  be 
righteous!'  The  scripture  assures  us  that  'all  have  sinned  and  come  short  of  the 
glory  of  God.'  It  teaches  us,  that  'the  heart  is  deceitful  above  all  things  and  desper- 
ately wicked.'  It  assures  us  that  it  is  not  the  life  which  defiles  the  heart;  but  the 
heart  the  life:  'For  from  within,  out  of  the  heart  of  men,  proceed  evil  thoughts, 
adulteries,  fornications,  murders,  thefts,  covetousness,  wickedness,  decvit,  lascivious- 
ness,  an  evil  eye,  blasphemy,  pride,  foolishness:  all  these  evil  things  come  from  within, 
and  defile  the  man.'  It  requires  no  less  than  a  change  of  nature,  to  show  that  our 
nature  is  depraved ;  and  it  requirea  this  change  in  every  man,  to  show  that  this  de- 
pravity is  universal.  —  Jay. 

t  And  sin  is  uncleanness.  Its  very  nature  Is  contamination.  The  moment  it 
touched  a  number  of  angels  in  heaven,  it  turned  them  into  devils,  and  expelled  them 
from  their  first  estate.  It  is  so  contagious,  that  it  infects  every  thing  in  contact  with 
it,  so  that,  as  the  houpe  of  the  leper  was  to  be  taken  down  because  of  the  inhabitant, 
*the  heavens  shall  pass  away  with  a  great  noise,  and  the  elements  shall  melt  with  fer 
vent  heat,  the  earth,  also,  and  all  the  works  that  are  therein  shall  be  burned  up' — not 
because  they  are  guilty  —  but  because  they  have  been  the  witnesses,  the  instruments, 
the  abodes  of  sin. 

Sin  is  a  pollution  the  most  deep  and  diffusive;  it  stops  not  at  the  surface,  but  pene- 
trates the  inner  man  of  the  heart;  it  spreads  through  every  power,  from  the  highest 
intellectual  faculty,  down  to  the  lowest  animal  appetite.  It  is  a  pollution  the  most 
horrible  and  dangerous,  as  it  disfigures  us  before  God;  and  renders  us  odious  in  his 
fight.  And  nothing  else  does  this.  Poverty  does  not;  meanness  does  not;  disease 
does  not  — Lazarus  full  of  sores,  begging  at  the  rich  man's  gate,  and  Job  covered 
with  boils  among  the  ashes,  were  dear  to  God,  and  lay  in  his  bosom.  But  sin  is  the 
abominable  thing  which  his  snul  hates.  Men  often  roll  it,  as  a  sweet  morsel,  under 
their  tongue;  but  it  is  more  poisonous  than  the  gall  of  asps.  They  think  liirhtly  of 
it;  but  can  that  be  a  trifling  thin-^  which  causes  God  to  hate  the  very  work  of  his  own 
hands  — (my  soul  loathed  them!)  — and  induce  the  very  'Father  of  mercies'  to  say  at 
last,  '  Depart,  ye  cursed,  into  everlasting  Ve,  prepare  for  the  devil  and  his  angels  f 


18 


PRAYER  OF  THE  DISEASED  SOUL 


the  spotless  nature  of  man  with  the  foul  contagion.    Great  is  the 

influence  of  evil  example.  

5.  It  is  universal.  It  has  spread  itself  over  the  whole  world. 
**A11  have  sinned/^  etc.    Rom.  iii.  23. 

6.  It  is  painful.  Nearly  all  diseases  of  the  body  are  painful. 
So  it  is  with  the  soul  —  when  evil  is  done,  and  conscience  awakes 
—  when  death  and  judgment  are  near. 

Lastly,  Its  injiuence  is  destructive  and  leads  to  death.  Even  as 
disease  wastes  and  destroys  the  body.  So  with  sin.  Sin  destroys 
the  strength  of  the  soul ;  it  mars  the  beauty  of  the  soul,  changing 
all  its  glory  into  deformity ;  it  destroys  the  spiritual  appetite, 
causes  it  to  loathe  the  pure  delights  of  heaven.  It  destroys  the 
enjoyments  of  the  soul ! 

And  then  sin,  when  it  is  finished,  bringeth  forth  death  !  Sin  is 
the  mortal  poison  of  the  soul  which  introduces  into  the  body  the 
principles  of  its  destruction,  and  int^  :he  soul  those  evil  propen- 
sities which  will  issue  in  eternal  perdition.    This  is  its  natural 

tendency,  and  nothing  can  counteract  it  but  the  grace  of  God.  

Consider, 

II.  The  Prayer  of  David.      Lord,  be  merciful,^'  etc. 

1.  It  was  tJie  prayer  of  a  inan  who  felt  his  disease.    *'  Heal  my 

soul,'^  implying  that  he  felt  that  his  soul  was  diseased.  The 

whole  system  of  the  gospel  is  founded  in  the  fact  of  our  guilt  and 
depravity,  and  till  a  man  is  convinced  of  this,  he  will  never  apply 
for  Divine  mercy.  Pardon  offered  to  the  innocent  will  be  deemed 
an  insult.  Alms  presented  to  the  affluent  will  be  rejected  with 
disdain.    0  what  a  mercy  to  feel  the  need  of  mercy ! 

2.  It  was  the  prayer  of  a  man  who  despaired  of  saving  himself 
and  who  sought  help  from  God.  Lord,  be  merciful  unto  me. 
I  cannot  save  myself  from  this  dreadful  disease.  It  is  too  firmly 
fixed  in  my  soul  for  me  to  remove.  Ceremonial  law  observances 
will  not  remove  it.  I  cannot  destroy  it  by  munificent  gifts.  In 
ordinary  things  *  where  the  word  of  a  king  is,  there  is  power 
but  I  have  no  power  over  this  disease."  Such  was  the  experience 
of  Paul,  Phil.  iii.  and  that  of  every  true  Christian :  By  the  deeds 
of  the  law,"  etc. 

3.  It  was  the  prayer  of  penitence,  and  confession  of  sin  to  God. 

I  have  sinned  against  thee."  He  regarded  sin  as  not  only  in- 
jurious to  himself,  but  as  ofi'ensive  to  God,  and  meriting  his  dis- 
pleasure and  wrath.  See  Ps.  li.  He  was  contrite — he  was  hum- 
hled  —  he  mourned  the  efiects  of  sin.  "If  we  confess  our  sins,'^ 
etc.    1  John  i.  8,  9. 

4.  It  was  a  prayer  for  the  application  of  the  healing  art  of  t7'4 
Almighty  Physician  of  soids.  "Lord,  be  merciful  unto  me:  heal 
my  soul." 

The  disease  of  sin  is  not  incurable.  It  is  so  indeed  to  us,  but 
not  to  the  Lord,  Matt.  xvii.  14  — 17  Like  the  leprosy  of  old,  it 
yields  to  no  human  application. 


SWEETNESS  OF  DIVINE  MEBITATION. 


19 


(1)  It  was  a  recognition  of  Divine  Mercy  flowing  through  the 
mediation  of  Christ.  It  is  only  by  and  through  him  that  God 
can  be  just,  and  yet  the  justifier  of  him  that  believeth  in  Jesus/' 
lie  is  called  '*the  mercy  promised  to  the  Fathers/'    And  the 

nature  of  this  mercy  is  beautifully  stated,  Tit.  iii.  4 — 7.  -Christ 

has  honoured  the  law — he  has  removed  the  curse — "  broken  down 
the  middle  wall  of  partition,"  Eph.  ii.  14,  15,  and  \herefore  God 
can  be  merciful.  "  Behold  the  Lamb  of  God,''  etc.,  for  there  is 
mercy,  and  pardon,  and  justification,  and  all  the  sin-sick  soul  can 
need.    Christ  is  the  Physician — his  blood  the  cure. 

(2)  It  was  a  recognition  of  Divine  power.  Heal  my  soul." 
Rectify  all  its  disorders — subjugate  every  symptom  of  my  disease 
— cleanse  me  from  all  impurity — give  me  a  disposition  to  hate  sin 
—  and  strength  to  resist  its  influence.  "Create  within  me,"  etc. 
Give  me  thy  Spirit  to  work  thy  will  in  me,  and  to  bear  witness, 
etc.    Then  shall  I  be  healed. 

(3)  It  is  iYiQ  prayer  of  faith.  Prayer  is  nothing  without  faith, 
and  faith  is  always  connected  with  successful  prayer.  David  was 
a  believer  —  a  believer  in  that  Saviour  whom  he  predicted.  **  Be 
lieve  in  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved." 

APPLICATION. 

1.  Be  thankful  that  sin  can  be  healed. 

2.  Avoid  all  unscriptural  means  of  healing. 

3.  The  time  for  being  healed  will  soon  come  to  an  end.  "  The 
harvest^will  soon  be  past." 


v.  — SWEETNESS  OF  DIVINE  MEDITATION. 

"  My  meditation  of  him  shall  be  sweet."  —  Ps.  civ.  34. 

Among  all  the  subjects  of  contemplation  presented  to  the  mind, 
there  is  none  that  can  in  any  degree  be  compared  with  God,  the 
only  Fountain  of  true  and  enduring  happiness.  His  "  favour  is 
life,"  and  his  "loving-kindness  is  better  than  life." 

The  Psalm  was  written  by  David ;  and  in  it  he  celebrates  the 
omnipotence  and  unbounded  benevolence  of  God  in  the  fabric  of 
the  world,  and  the  operations  of  Divine  Providence.  The  Psalm- 
ist shows  that  we  need  not  to  enter  into  heaven  to  seek  God  ;  for 
all  the  works  of  nature,  and  their  complete  order,  are  most  lively 
mirrors  which  reflect  his  majesty.  What  a  broad  field  for  medita- 
tion does  this  Psalm  afi'ord!  The  Psalmist  contemplates  God. 
Consider 

I.  The  Object  of  Christian  Meditation. 

A  good  man  loves  to  think  that  there  is  such  a  great  and  glort 


20 


fiWEETN^ESS  OF  DIVINE  MEDITATION. 


0U8  Being  as  God,  and  he  delights  to  meditate  on  his  nature,  attri- 
butes, word,  and  works.  With  great  pleasure  he  dwells  on  all  the 
arrangements  of  his  love,  and  the  gracious  relationship  to  himself, 
to  which  he  has  condescended  to  admit  the  chief  of  sinners.  The 
Christian  meditates  upon  God  as  the  self-existent  God,  the  Crea- 
tor, and  Governor  of  the  universe.  And  it  is  sweet  and  comfort- 
able to  his  mind,  to  think  that  the  world  and  all  its  affairs  are 
Buperliitended  and  managed  by  infinite  wisdom  and  love,  and  not 
left  to  blind  contingency  or  chance.  While  the  belief  of  the 
existence  and  government  of  God  is  the  source  of  comfort,  Atheism 
throws  a  dark  and  most  melancholy  aspect  over  human  existence. 
If  there  is  no  God,  there  is  no  soul,  no  future  state  of  existence,  no 
responsibility.  Atheism  may  harmonize  with  the  feelings  and 
wishes  of  a  depraved  heart,  —  and  that  is  the  real  source  of  all 
infidelity  —  but  it  does  not  harmonize  with  the  dictates  of  reason, 
and  of  an  enlightened  and  sanctified  judgment.  Indeed,  what  is 
human  existence  —  what  is  this  world  —  what  are  all  human 
possessions  —  what  is  life,  if  there  is  no  God  ?  A  perfect  blank  ; 
nothing,  worse  than  nothing  —  answering  no  purpose  —  leading 
to  no  result. 

But  there  is  a  God.  Our  reason  would  have  it  so  —  conscience 
enunciates  it  —  all  the  works  of  creation  proclaim  it.  All  mani- 
fest design,  contrivance,  and  the  exercise  of  infinite  intelligence, 

and  Almighty  power  and  love.  And  man  is  immortal ;  he 

aspires  after  eternity.  This  is  a  constituent  part  of  his  nature. 
A  desire  to  live  for  ever  is  inwoven  in  his  soul.* 

More  particularly,  As  the  Christian  is  fully  persuaded  as  to  the 
existence  of  God,  he  meditates 


♦"Modern  atheists  and  infidels  are  the  advocates  of  Nr.ture-worship.  Here  we 
have  a  Carlyle  shouting  out  his  wild  wolf-like  '■Eureka^  about  earth.  'She  is  my 
mother  and  divine.'  There  Emerson  sings  his  hymns  to  '  Nature,'  and  as  he  steps 
over  puddles  and  barren  moors,  under  dull  and  dripping  skies,  almost  fears  to  say  how 
glad  he  is.  Yonder,  poets  and  poetasters,  are  eniulously  contending  which  of  them 
shall  most  extravagantly  praise  the  stars,  and  the  smoke  of  ten  tliousand  censers  in 
steaming  up  the  unconscious  midnight.  And  even  a  lady  steps  forth,  and  proposes  in 
very  bad  verse  that  we  shall  henceforth  worship  the  sun.  And  in  remoter  distance 
stand  the  authors  of  the  < Vestiges,'  and  the  'Constitution  of  Man,'  surrounded  by 
their  many-eyed  votaries,  declaring  that  man  has  crawled  up  to  bis  present  position 
from  the  low  level  of  the  brute,  and  that  forsooth  a  fungus  can  develop  into  a  Foster, 
a  worm  into  a  Wadsworth,  an  ape  into  a  Newton !  " 

A  writer  in  the  Eclectic  Review  for  May,  1854,  thus  writes,  and  also  the  following 
beautiful  remarks  deserve  attention:  ''The  creation,  large  and  magnificent  as  it  is.  is 
not  equal  in  grandeur  or  worth  to  one  immortal  mind.  Majestic  the  universe  is,  but 
can  it  think,  or  feel,  or  reason,  or  imagine,  or  hope,  or  love  ? "  talk  to  me  of  the  sun  I 
One  might  say,  standing  up  in  all  the  conscious  dignity  of  his  own  nature :  '  The  sun 
is  not  alive:  he  is  but  a  dead  luminary  after  all:  I  am  alive;  I  never  was  dead ;  I  never 
can  die.  I  may  therefore  put  my  foot  on  that  proud  orb  and  say,  I  am  greater  than 
thou.  The  sun  cannot,  wiih  all  his  rays,  write  on  flower,  or  grass,  or  the  broad  pnge 
of  ocean,  the  name  of  God.  A  child  of  seven  can,  and  is  therefore  greater  than  the 
sun.  The  sun  cannot  from  his  vast  surface  utter  an  articulate  sound.  He  is  a 
magnificent  mute;  but  out  of  the  mouths  of  babes  and  sucklings  God  perfects  praise. 
The  sun  shall  perish  ;  but  I  have  that  within  me  that  shall  never  die.  He  might,  in- 
deed, or  the  universe  of  which  he  is  a  part,  arise  and  "crush  me;  but  I  should  know 
be  was  crushing  me.  I  should  be  conscious  of  the  defeat;  he  should  not  be  conscioua 
of  the  victory."  The  whole  material  universe,  in  short,  is  only  the  nursery  to  my 
Immortal  mind;  and  whether  is  greater,  the  nursery,  or  the  child?  I  am  a  spirit, and 
U  ie  only  a  great  and  glorious  olod.' 


SWEETNESS  OP  DIVINE  MEDITATION. 


21 


1.  Upon  the  perfections  of  God, 

He  is  eternal.  Ps.  xc.  1,  2.   With  what  awe  and  pleasure  shoula 

we  meditate  on  a  Being  whose  duration  had  no  beginning,  nor 
shall  have  an  end !  Isa.  Iviii.  15 ;  1  Tim.  i.  17.  He  *'  only  hath 
immortality/^  that  is,  originally,  essentially,  and  independently. 
See  also  Deut.  xxxiii.  27  ;  Isa.  xli.  4 ;  and  Rev.  i.  8.  The  God 
whom  the  Christian  has  chosen  for  his  portion,  must  be  a  satisfy- 
ing portion.    He  loves  them  with  an  everlasting  love. 

He  is  immutable.  If  God  is  eternal,  he  is  unchangeable.  James 
i.  17.  He  says  concerning  himself,  "  I  am  the  Lord,  I  change 
not."  —  See  llebrews  i.  10.  How  sweet  is  this  thought !  —  every 
thing  around  me  changes — my  affairs,  my  family,  my  health  ,  etc., 
are  all  mutable.  I  turn  to  my  God,  and  find  there  an  abiding  refuge. 

He  is  omnijmsent.  He  is  an  infinite  Being,  and  space  with 
him  is  nothing,  1  Kings  viii.  27  ;  Ps.  cxxxix.  7  — 10;  Jer.  xxiil 
23,  24.  Precious  thought !  Wherever  I  am,  the  God  of  salvation, 
is  there.  On  land,  on  sea,  in  all  perils,  in  persecution,  in  prison, 
in  famine  and  distress,  in  sickness,  in  death,  my  God  is  there. 

He  is  omniscient.  Infinite  in  knowledge.  1  Sam.  ii.  2.  Hia 
understanding  is  infinite.''  Ps.  cxlvii.  5  ;  Heb.  iv.  13.  To  the 
believer  the  omniscience  of  God  is  a  precious  attribute.  God 
knows  all  about  him  at  any  time,  and  overshadows  him  with  the 
wings  of  Divine  love.  I  am  poor  and  needy,  yet  the  Lord 
thinketh  on  me.''  Lord,  all  my  desire  is  before  thee,"  etc.  Ps. 
xxxviii.  9. 

He  is  omnipotent.  This  perfection  is  magnificently  proclaimed 
by  the  sacred  penmen.  Ps.  clviii.  5  ;  Job.  ix.  4  and  19  ;  xxxvii. 
23  ;  Gen.  xvii.  1.  How  safe,  then,  must  the  Christian  be,  when 
exposed  to  dangers,  enemies !  God  can  and  will  deliver  and  pre- 
serve him. 

And  every  other  attribute  affords  the  greatest  scope  for  sweet 
and  rapturous  meditation.  His  unspotted  purity  —  his  impartial 
justice  and  righteousness  —  his  goodness  and  mercy  —  his  truth 
and  faithfulness.    These  attributes  of  God  are  manifested 

2.  In  the  works  of  creaiion,  upon  which  the  Christian  delights 
to  meditate.*  Every  object  that  he  beholds  leads  him  up  to  its 
Almighty  Creator,  and  declares  his  glory.  "  The  invisible  things 
of  God,  even  his  eternal  power  and  Godhead,"  are  revealed  to  the 
pious  meditant,  "  by  the  things  which  do' appear."  He  reflects 
upon  his  body,  and  sees  the  most  exquisite  skill,  etc.  He  extends 
his  thoughts  to  the  orb  which  he  iiiha])its,  —  its  continents  and 
oceans;  its  varying  climes  and  changing  seasons;  its  numerous 
productions,  and  its  myriads  of  inhabitants  ;  the  regularity  of  the 
laws  by  which  it  is  governed,  and  the  harmony  of  every  operation 

*  Nature  seen  by  meditation,  through  the  medium  of  revelation,  assumes  a  new 
appearance.  It  is  then  no  longer  an  ell'ect  without  a  known  cause,  nor  a  menns  with« 
out  any  visible  tendency  to  an  end  ;  but  it  \n  recognized  as  the  work  of  an  intelligent 
Being,  displuying,  upon  a  grand  and  extensive  scale,  bis  infinite  wisdom,  power,  aa^ 
beneficence.  —  Richard  WaUon. 


£2 


SWEETNESS  OF  DIVINE  MEDITATIOW. 


of  that  energy  by  which  it  is  supported.  Thus  he  discovers  the 
works  of  the  Lord,  and  the  operations  of  his  hands,  and  exclaims, 
"  0  Lord,  how  manifold  are  thy  works  !  in  wisdom  hast  thou  made 
them  all/'  etc.  Ps.  civ.  24.  Lifting  up  his  eyes  to  the  celestial 
expanse  above  him,  the  wonders  which  this  interior  part  of  the 
temple  of  the  universe  discloses,  confirm  these  sentiments,  and 
enlarge  these  conceptions:  — The  heavens  declare,"  etc.  Ps.  xix. 
1 ;  viii.  3,  4.    The  Christian  meditates 

8.  On  the  operations  of  Divine  Providence.  That  Providence 
governs  a  boundless  universe,  and  yet  cares  for  the  meanest  saint. 

Casting  all  your  care  upon  him,  for  he  careth  for  you.''  Carnal 
men  witness  the  operations,  and  feel  the  influence  of  the  Divine 
government;  but  they  see  not  its  secret  springs,  and  are  unable  to 
trace  its  effects.  Empires  rise  and  fall ;  wars  and  tumults  shake 
the  nations  of  the  earth;  princes  and  noblemen,  by  counsel  in  the 
cabinet,  or  by  military  prowess  in  the  field,  appear  to  "ride  on 
the  whirhvind  and  direct  the  storm."    These  are  the  only  causes 

wiiich  the  majority  of  men  recognize.  But  the  Christian  who 

reflects  upon  God,  enters  into  the  counsels  of  Heaven,  and,  in 
^<  110  measure,  learns  the  motives  of  the  Divine  Governor.  The 
sd-ret  of  the  Lord  is  with  them  that  fear  him."  "  Shall  I  hide  from 
Abraham  the  thing  that  I  do?"  Where  others  mark  the  opera- 
tion of  second  causes  only,  he  contemplates  the  universal  influence 
of  the  first.  Where  they  see  an  agent  only,  he  sees  a  Principal 
directing  it.  Where  they  see  confusion,  he  sees  order, — a  regular 
and  continued  plan  executed  by  Deity  in  every  age.  Many  things 
indeed  to  him  are  mysterious,  because  his  powers  are  limited,  yet 
he  confides  in  the  wisdom  of  God. 

The  Christian  delights  to  meditate  on  the  special  providence 
which  has  characterized  his  life.   He  finds,  on  reflection,  that  God 

has  "  crowned  his  life  with  loving-kindness,"  etc.  that  he  has 

saved  his  soul  from  the  snare  of  the  Evil  One,  and  brought  him 
into  a  spiritual  alliance  with  himself.  Again,  the  Christian 
meditates 

4.  On  Redemption  hy  Christ  Jesus.  This  is  a  wondrous  and 
All-absorbing  theme.  It  has  interested  the  church  in  every  age  ; 
for  "  the  gospel  was  preached  unto  them  as  well  as  unto  us ;  and 
though  the  medium  was  too  dim  for  the  object  to  be  seen  very 
distinctly  through  it,  yet  enough  was  discovered  to  interest  the 
soul.  David  says,  "In  thy  law  do  I  meditate  day  and  night;" 
not  in  the  moral  law  only,  but  in  the  Levitical,  that  by  an  atten- 
tive perusal  of  the  shadow,  his  conception  of  the  substance  might 
become  more  correct  and  extensive.  On  this  subject  all  the 
prophets  loved  to  dwell.    '*  Of  which  salvation,"  etc.    See  1  Pet. 

10,  11.  But  the  shadows  have  passed  away,  and  the  true 

substance  is  manifested.  Jesus  has  appeared  —  died,  risen, 
ascended,  intercedes,  and  reigns.  Every  Christian  delights  to 
dwell  on  this  mighty  redemption.  He  regards  himself  as  a  trans- 
gressor, deserving  infinite  wrath;  but  sees  Jesus  interposing  as 


SWEETNESS  OF  DIVINE  MEDITATION. 


23 


the  willing  victim  to  endure  that  wrath  in  his  stead.  He  sees  him 
smitten  of  God  and  afflicted  for  him.  It  pleased  the  Father  to 
bruise  him,  and  put  him  to  grief;  and  he,  by  the  power  of  love 
unparalleled,  love  stronger  than  death,  became  "obedient  unto 
death,^'  etc.  He  sees  suspended  from  that  cross  all  that  his  soul 
needs  in  time  and  in  eternity, — a  free,  full,  rich,  soul-exalting, 
and  everlasting  salvation.  *'  He  loved  me,  and  gave  himself  for 
me.'' 

5.  Upon  vanquished  death,  a  glorious  resurrection,  and  a  pur- 
chased heaven  of  immortal  life  and  bliss.  The  sacrifice  of  Christ 
secures  the  conquest  of  death.    "  He  hath  abolished  death.''  1 

Cor.  XV.  55,  etc.  His  resurrection  is  the  pledge  that  his  people 

shall  be  raised,  and  leave  behind  them  all  sin,  sorrow,  and  death. 

 Christ  has  entered  heaven  as  the  Forerunner  of  his  people 

 the}^  shall  soon  follow,  and  reign  with  him  in  that  bright  and 

happy  world.  It  is  sweet  for  the  saint  to  meditate  on  his  Father's 
house  above  —  eternal  in  the  heavens."  Oppressed  with  sin, 
and  many  woes,  he  contemplates  "  the  rest."  Groaning  in  a 
tabernacle  full  of  infirmity  and  imperfection,  he  rejoices  in  the 
reversion  of  a  house  not  made  with  hands,"  a  state  of  perfection 
and  love,  a  permanency  of  felicitous  condition. 

II.  What  is  necessary  to  render  meditation  on  God  sweet. 

1.  A  proper  estimate  of  the  Duty,  It  must  be  regarded  as  im- 
portant, and  as  fraught  with  great  advantages,  or  it  will  not  be 
sweet. 

2.  That  it  be  congenial  to  the  mind.  This  is  the  effect  of  re- 
generation, by  which  man's  enmity  to  God  is  removed.  Now 
there  is  true  affinity.  To  meditate  on  God  is  agreeable  and  plea- 
sant. **  The  carnal  mind  is  enmity  against  God."  But  the  be- 
liever is  brought  into  a  covenant  relation  with  God.  He  can  say, 
the  God  who  created  the  heavens  and  the  earth — the  Governor  of 
the  universe  —  is  my  Father  and  my  God. 

3.  The  diligent  use  of  means  to  acquire  a  knowledge  of  God  — 
observation  and  survey  of  his  works  in  creation,  providence  and 
grace  —  reading  the  Scriptures,  and  prayer  for  Divine  enlighten- 
ment. 

III.  The  happy  effects  op  Christian  Meditation.  *'It  is 
Bweet." 

1.  It  increases  our  knowledge  of  God,  and  of  ourselves. 

2.  It  is  consolatory  and  supporting.  In  afiliction — in  all  trouble 
—-in  national  calamities.  "In  the  multitude  of  thy  thoughts 
within  me,  thy  comforts  delight  my  soul."  Ps.  xciv.  19.  The 
thoughts  of  God's  infinite  wisdom  reconcile  the  mind  to  the  con- 
duct of  Divine  Providence.  The  thoughts  of  Divine  omnipotoncy 
establish  and  strengthen.  The  thoughts  of  his  eternal  love  and 
mercy  produce  triumphant  hope  and  joy. 

3.  It  is  therefore  a  source  of  refined  and  exalted  pleasure.  It 


24 


THE  APOSTOLIC  BENEDICTION. 


leads  to  communion  with  God.  Purity  and  intercourse  with  him 
must  yield  happiness. 

4.  It  never  satiates.  The  mind  may  exhaust  some  subjects,  but 
never  tliis.  Tlie  novelty  and  interest  of  other  subjects  are  but 
short-lived.    This  is  everlasting. 

5.  It  prepares  for  heaven.  It  is  a  heavenly  duty.  It  is  a 
practice  that  links  the  soul  to  heaven.  It  makes  it  familiar  with 
the  heavenly  inheritance,  and  this  sublimates  the  mind,  and  makes 
it  aspire  after  heaven.  It  assimilates  the  soul  to  heaven.  In 
connection  with  Divine  communion  or  prayer,  it  brings  down  a 
rich  stream  of  heavenly  mercy,  which  renders  the  soul  a  "  fit 
habitation  of  God  through  the  Spirit."  Those  who  live  in  the  habit 
of  an  exercise  so  morally  productive  as  this  must  be  rapidly  pre- 
paring for  the  kingdom  of  glory.  They  grow  familiar  with  those 
objects  which  will  be  the  foremost  to  engage  the  mind  in  a  state 
of  future  felicity,  and  they  are  forming  their  characters  to  the 
models  of  those  , who  are  already  in  possession  of  it. 


VI.  —  THE  APOSTOLIC  BENEDICTION. 

♦*  Grace  be  with  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity ."—Eph.  vi.  24. 

One  good  evidence  that  we  are  the  Lord^s  people  is  love  for  oup 
fellow-Christians.  Where  this  love  reigns  there  will  be  fervent 
prayer  and  corresponding  exertions  to  promote  their  welfare. 
For  this  is  Christ's  "commandment,  that  we  should  believe  on 
the  name  of  his  Son  Jesus  Christ,  and  love  one  another."  1  John 

iii.  23.  How  excellent  was  the  spirit  breathed  by  the  Apostle ! 

and  how  worthy  it  is  of  being  imitated  !  It  was  a  spirit  of  fervent, 
impartial,  and  untiring  love.  This  he  cherished  towards  the 
Christians  at  Ephesus.  Hence  the  counsels  which  he  gave  them, 
and  the  prayers  he  offered  to  God  on  their  behalf,  evince  the  deep 
solicitude  of  his  love. 

I.  The  Subjects  of  the  Apostolic  Benediction;  "all  them 
that  love  our  Lord  J esus  Christ  in  sincerity." 

1.  The  Olyject  of  tlieir  love,  "Our  Lord  Jesus  Christ."  The 
phrase  denotes  the  excellency  and  suitableness  of  the  Object  of  a 
Christian's  love.  It  is  the  dictates  of  an  enlightened  mind  to 
love  that  which  is  excellent,  and  to  "  abhor  that  which  is  evil." 
In  Christ  all  good  meets  ;  it  exists  in  absolute  perfection,  and  can 
have  no  addition.  And  here  we  speak  not  so  much  of  his  glories 
as  seen  in  his  Godhead, —  they  are  too  dazzling  for  us  to  approach 
near  them  —  but  of  their  manifestation  as  tempered  by  passing 
through  the  veil  of  his  pure  humanity. 

Look  at  Jesus  Christ  in  his  various  offices  which  he  sustainedi 
and  he  is  equally  lovely  and  attractive  in  them  alL 


THE  APOSTOLIC  BENEDICTION. 


25 


Look  at  the  virtues  which  adorned  his  character  —  how  godlike 
they  appear !  How  superior  was  his  wisdom — how  great  his  know- 
ledge! How  tender  was  his  compassion,  and  disinterested  his 
ben3volence,  the  many  eventful  scenes  in  his  life  declare.  Think 
too  of  his  humility,  and  condescension.  All  moral  virtues  were  in 
him.  He  was  "  holy,  harmless,  undefiled.^'  He  was  altogether 
lovely.''  And  all  the  stronger  virtues  of  religion ;  such  as  meek- 
ness, patience,  resignation,  devotion,  lived  in  him. 

Here,  then,  is  a  reason  for  love  as  strong  and  unbounded  as  the 
supreme  excellence  of  the  character  to  which  it  is  attached. 

Christ  is  loved  by  his  people  on  account  of  his  redeeming  love, 
**  We  love  him,"  etc.  1  John  iv.  19.  The  love  of  the  Eedeemer 
is  stated,  Rom.  v.  7,  8  ;  1  John  iv.  10.  The  Apostles  state  man's 
unworthiness  in  contrast  with  a  generous,  suffering  love.  Though 
man  was  a  monster  of  vice,  yet  we  see  Jesus  suffering  death  for 
him.  Shrouding  his  glory  in  humanity,  willingly  scoffed  and 
persecuted,  the  day  witnessed  his  labours,  and  cold  mountains  and 
the  midnight  air  witnessed  his  prayers  for  sinners.  He  was 
mocked,  that  they  might  be  honoured ;  condemned,  that  they 
might  be  justified  ;  and  died  a  cruel  and  shameful  death  that  they 
might  live,  yea,  live  for  ever.* 

2.  Tlie  Character  of  their  love.  They  love  the  Lord  Jesus 
Christ  in  sincerity.''  It  is  love  without  dissimulation."  It 
naturally  flows  from  having  an  interest  in  Christ,  and  union  with 
him.  All  who  have  been  enlightened  by  his  Spirit,  and  pardoned 
through  his  blood,  will  be  sure  to  love  him  in  sincerity. 

Many  profess  to  love  Christ,  but  do  not  love  him  in  sincerity. 
'*But  if  any  man  love  God,  the  same  is  known  of  him."  The 
term  sincerity"  is  used,  1  Cor.  v.  8 ;  2  Cor.  i.  12;  ii.  17;  viii. 
8.t 


*  The  immense  benefits  derived  from  Christ  must  ever  induce  love  to  him.  *'It  is 
impossible  to  think  of  him  without  having  some  relation,  in  which  our  highest  interest 
is  connected,  presented  to  oar  thoughts.  His  names  attest  this.  '  Jesus,' '  Redeemer,,* 
♦Christ'  Tlie  offices  to  which  he  was  anointed  attest  it.  Is  he  a  Prophet?  He  stiU 
teaches  us  by  his  word  and  Spirit.  Is  he  a  Priest?  'He  ever  liveth,'  etc.  Is  he  a 
King?  He  rules  angels  that  they  may  minister  to  us;  the  world,  for  the  preservation 
and  extension  of  the  religion  which  is  our  light  and  life;  be  rules  our  affairs  in  mercy. 
Every  object  and  state  reminds  us  of  his  love. 

*'Do  we  tliiuk  of  life?  We  owe  it  to  his  intercession.  Of  spiritual  mercies?  They 
are  the  fruits  of  his  redemption;  for  we  deserve  nothing.  Of  the  ordinances?  They 
are  the  visitations  of  his  grace, 

"  Do  we  regard  the  future  as  well  as  the  present?  We  expect  his  kingdom.  Do  we 
anticipate  death?  We  have  the  victory  by  him.  Judgment?  We  have  justification 
through  liis  blood.  What  then  can  we  plead  besides?  Do  we  think  of  heaven?  We 
view  him  as  the  grand  source  of  light,  love,  and  joy.  Should  constant  benefits  excit« 
love?  Then  our  love  ought  to  be  supreme.  And  are  they  never  to  cease?  Then  ought 
our  love  to  be  eternal ^ — liichard  Watson. 

t  Sincerity  is  an  essential  attribute  of  personal  religion;  it  is  produced  by  faith  in 
Christ,  supported  by  Divine  love  and  filial  fear,  and  distinguished  by  an  amiable  self- 
diffidence,  and  a  firm  reliance  on  the  fnie  grace  of  God;  all  other  virtues  derive  not 
only  their  lustre,  but  their  existence  from  sincerity.  The  consciousness  of  godly  sin- 
cerity is  the  grand  support  of  true  courage,  and  is  productive  of  more  solid  and  last- 
ing happiness  in  a  time  of  trouble,  than  any  thing  else  in  the  world.  Insincere  pi*o- 
fessors  are  as  clouds  without  water,  trees  without  fruit,  or  lamps  without  oil;  but 
those  who  love  God  with  undividcfl  hearts  hMve  a  "onstant  succession  of  pleasure  froni 
the  Divine  approbation,  and  the  testimony  of  their  own  consci«uce. 


26 


THE  APOSTOLIC  BENEDICTION. 


The  sincerity  of  this  love  is  proved  by  . the  effects  it  produces 
**A  tree  is  known  by  its  fruit/^  etc. 

(1)  It  evidences  itself  hy  love  to  God/s  word,  "0  how  I  love 
thy  law/^  etc. 

(2)  Bij  hatred  to  sin.  They  who  name  the  name  of  the  Lord 
Jesus  Christ  will  depart  from  all  iniquity.'' 

(3)  By  cheerful  and  'promft  obedience  to  his  precepts.  "If  ye 
love  me,  keep  my  commandments.'' 

(4)  By  brotherly  love.  He  loves  those  who  love  Christ.  1  John 
iv.  20,  21. 

(5)  By  zeal  for  God's  house.  Loves  to  be  there  —  loves  its  wor- 
ship —  prays  for  it,  and  seeks  its  prosperity.    "  IIow  amiable  are 

-thy  tabernacles,"  etc. 

The  labours  of  a  sincere  Christian  will.be  of  a  disinterested 
character.  Not  done  for  gain,  or  for  human  applause.  They  will 
sometimes  be  connected  with  opposition — self-sacrifice — self-denial 
— persecution.    These  test  the  sincerity  of  a  man's  love. 

II.  The  Nature  of  the  Benediction.  ''Grace  be  with  you," 
etc.  This  was  the  earnest  desire  and  prayer  of  the  Apostle,  an 
ind^'cation  of  the  extensive  benevolence  of  his  soul,  which  waa 
always  panting  after  the  happiness  of  man.    See  Rom.  x.  1. 

1.  His  prayer  embraced  the  communication  of  Divine  Grace. 
That  is,  the  fri^e  and  unmerited  favour  of  God.  It  embraces  all 
arrangements  of  Divine  Love  on  man's  behalf.  It  includes  all  the 
guidance  and  superintendance  of  Providence.  It  includes  all  the 
work  of  Christ — his  life — his  death — his  intercession,  etc.  It  in- 
cludes all  the  rich  and  varied  blessings  which  he  can  and  will 
bestow  on  his  church.    See  2  Tim.  i.  9  ;  2  Cor.  viii.  9. 

2.  All  Christians  need  the  grace  of  God.  Because  they  are  weak 
and  helpless,  and  can  never  conquer  their  foes,  perform  their 
duties,  and  realize  spiritual  enjoyment,  without  it.  It  is  this  that 
strengthens,  quickens,  animates,  and  constrains. 

(1)  Grace  be  with  them  in  all  the  trials  peculiar  to  the  age  in 
which  they  lived.    It  was  a  time  of  persecution,  etc. 

(2)  Grace  be  with  them  to  support  them  in  the  time  of  personal 
and  relative  afiiiction. 

(3)  Grace  be  with  them  in  the  time  of  temptation,  and  in  the 
hour  of  spiritual  darkness.  "When  the  enemy  comes  in  like  a 
flood,"  etc.  1  Pet.  i.  6,  7.  May  God  "bruise"  Satan  under  your 
feet. 

(4)  Grace  be  with  them  in  the  discharge  of  Christian  duties. 

(5)  Grace  be  with  them  to  sanctify,  refine,  and  make  them  meet 
for  the  inheritance  of  the  saints  in  light. 

(G)  Grace  be  with  them  in  their  dying  hour. 

Lastly,  his  prayer  embraces  heaven  itself.  Grace  be  with  theni 
till  it  has  effectually  done  its  work,  and  raised  them  to  endless  life 
1  Pet.  i.  13. 


TRUTH  OF  THE  BIBLE.  —  MIRACLES.  27 

The  Prayer  of  the  Apostle  is  general:  "with  all  them,"  etc.— 
of  whatever  nation,  mental  quality,  age,  circunistance,  conditioui 
etc. 

APPLICATION. 

1.  Imitate  the  catholicity  of  the  Apostle. 

2.  It  is  high  time  for  sectarian  bigotry  and  hostility  to  cease. 
Christianity  is  assailed  by  virulent  foes  ;  union  of  Christian  effort 
is  necessary. 

3.  How  perilous  is  the  state  of  those  who  love  not  Christ  I 


VII.  — THE  TRUTH  OF  THE  BIBLE.— MIRACLES. 

"  And  many  other  si^ns  truly  did  Jesus  in  the  presence  of  his  disciples,  which  ara 
not  written  in  this  book:  But  these  are  written  that  ye  might  believe  that  Jesus  is 
the  Christ,  the  Son  of  God;  and  that  believing  ye  might  have  life  through  his  name. 

John  xx.  30,  31. 

"  Prove  all  things  says  the  Apostle,  hold  fast  that  which  is 
good/^  This  is  not  like  the  counsel  of  a  wild  enthusiast,  a  sec- 
tarian bigot,  or  a  base  impostor.  Such  persons  endeavour  to  per- 
suade men  to  receive  their  dogmas  with  implicit  confidence ;  to 
believe  without  inquiry.  But  Divinely  revealed  truth  courts  in- 
vestigation. It  solicits  us  to  examine  for  ourselves  ;  to  compare  its 
claims  with  those  of  opposite  systems ;  and  to  receive  or  to  reject, 
according  to  the  light  of  evidence. 

The  text  refers  to  the  miracles  of  Christ.  "  Many  other  signs 
truly  did  Jesus,"  etc.  That  is,  besides  the  two  mentioned  v.  19, 
26.  The  other  miracles  which  he  wrought,  and  not  related  here, 
were  such  as  were  necessary  to  the  disciples  only,  and  therefore 
not  revealed  to  mankind  at  large.  Those  which  are  revealed  to 
mankind,  Christians  believe,  attest  the  truth  of  Revelation.  The 
subject  to  be  considered  is. 

The  truth  of  God's  word  is  proved  by  miracles. 

Miracles  are  supernatural  facts,  occurrences  which  bespeak  the 
intervention  of  a  cause  superior  to,  and  having  a  supreme  control 
over,  all  natural  causes.  That  cause  is  the  interposition  of  God. 
A  miracle  is  a  divergence  from  the  ordinary  operations  of  nature. 
There  may  be  extraordinary  floods,  droughts,  earthquakes,  atmo- 
spherical appearances,  meteors,  changes  in  the  animal  economy, 
and  unlooked-for  coincidences  of  events;  and  yet  all  may  be 
resolved  into  the  laws  of  the  natural  world,  without  involving  any 

special  interposition  of  Deity.  But  a  miracle  is  an  effect 

produced  by  the  special  and  immediate  interposition  of  God  con- 
trary to  the  laws  of  nature,  and  that  for  the  confirmation  of  soma 
doctrine  or  message  as  from  himself,  and  having  his  sanction, 
though  it  should  be  delivered  to  us  by  the  ministry  of  men  lik« 


28 


TRUTH  OF  THE  BIBLE. — MIRACLES. 


ourselves.  These  [miracles]  are  written  that  ye  might  believe 
that  Jesus  is  the  Christ,  the  Son  of  God  ;  and  that  believing  ye 
might  have  life  through  his  name.''  Such  is  the  design  of 
miracles. 

The  miracles  of  the  Old  Testament  were  wrought  to  display  the 
Divine  power  and  glory,  to  inspire  his  peoY)le  with  confidence,  and 
to  confound  their  enemies.  Refer  to  the  burning-bush — the  death 
of  the  first-born  —  the  passage  thre-^igh  the  Red  Sea  —  the  Manna 
^the  smitten  Rock  —  the  destruction  of  the  Assyrian  army  —  the 
mysterious  hand-writing  in  the  palace  of  Belshazzar  —  the  preser- 
vation of  the  three  HebrcAvs  from  the  devastation  of  the  fiery 
furnace  —  and  the  preservation  of  Daniel  in  the  den  of  lions. 

The  miracles  of  the  New  Testament,  wrought  by  Christ  and 
his  Apostles,  were  designed  to  prove  the  Divinity  of  Christianity. 
He  gave  sight  to  the  blind,  hearing  to  the  deaf,  locomotion  to  the 
lame,  and  speech  to  the  dumb.  He  healed  diseases,  cleansed  the 
leper,  restored  the  withered  hand,  turned  the  water  into  wine, 
calmed  the  stormy  ocean,  and  raised  the  dead.  The  same  power 
he  gave  to  his  disciples,  that  their  credentials  might  be  known  to 
be  Divine.  If  the  miracles  which  they  performed  were  true 
miracles,  Christ  was  the  true  Messiah,  the  Son  of  God.  In  order 
to  ascertain  their  truth,  consider 

1.  Their  number.  In  a  single,  or  even  a  few  miracles,  a  plausible 
plea  might  be  urged  against  the  same  ;  it  might  be  said,  there  was 
some  mistake,  deception,  exaggeration,  etc.  But  the  miracles 
were  numerous.  If  there  had  been  collusion,  then  the  greater  the 
possibility  of  detecting  that  collusion,  the  opportunities  to  do  so 
being  so  numerous. 

2.  They  were  jjublicly  2?erformed.  Neither  publicity  nor  privacy 
was  affected  ;  but  they  were  wrought  as  circumstances  and  as 
opportunities  presented,  by  the  acts  of  others  rather  than  by  any 
arrangement  of  their  own.  They  were  wrought  in  the  presence 
of  multitudes  in  all  parts  of  the  country,  in  populous  towns  and 
cities,  in  broad  day,  and  before  a  whole  nation  for  above  three 
years.* 

3.  The  character  of  their  witnesses.  Even  the  disciples  at  first 
were  not  over  credulous,  for  they,  like  the  Jews,  had  expected  the 
Messiah  under  very  difi'erent  circumstances.  They  had  expected 
wealth,  grandeur,  power,  and  great  glory;  but  in  temporal  things 
they  saw  only  poverty,  want,  suffering,  and  woe.  If  therefore 
they  at  length  firmly  and  persevering! y  adhered  to  him,  it  was  on 
account  of  the  miraculous  evidence  of  his  Divinity,  and  of  which 
tliey  were  the  witnesses. 

*  His  miraclps  were  not  only  of  various  kinds,  'out.  as  Dr.  Paley  remarks,  "performed 
in  great  varieties  of  situation,  form,  and  manner;  at  Jerusalem,  the  metropolis  of  the 
Jewish  nation  and  reliiiion,  and  in  different  parts  of  Judea  and  Galilee:  in  cities,  and 
in  villages:  in  synaojoorues,  and  in  private  houses:  in  the  street,  and  in  highways;  with 
preparation,  as  in  the  ease  of  Lazarus,  and  hy  accident,  as  in  the  case  of  the  widow's 
eon  of  Nain  :  when  attendt^d  hy  U)  iiilitud(\<^.  and  wlien  alone  wilh  the  patient;  in  th« 
midst  of  his  disciples,  and  in  the  presence  of  his  enemies;  with  the  common  peopl« 
around  him,  and  before  scribes,  and  Pharisees,  and  Rulers  of  the  synaijogues." 


TRUTH  OP  THE  BIBLE.  —  MIRACLES. 


29 


The  Jews  had  no  favourable  prepossessions  for  Christ.  They, 
like  the  disciples,  expected  a  very  different  ma^nifestation.  The 
Sadducees  and  the  Pharisees  were  his  most  violent  enemies,  and 
were  ever  lying  in  wait  to  ensnare  him.  John  ix  ;  xi.  The  Jews 
never  denied  the  working  of  these  miracles.  They  admitted  them ; 
but  instead  of  ascribing  them  to  Divine  agency,  they  attributed 
them  to  the  agency  of  Satan.  "  He  casteth  out  devils, said  they, 
"  by  Beelzebub,'^  etc.  Vast  multitudes  of  the  Jews  yielded  to  the 
evidence,  embraced  the  Christian  faith,  and  Avere  the  principal 
persons  employed  in  propagating  it  among  the  Gentiles.  And  if 
the  body  of  the  Jewish  nation  did  not  believe,  it  has  already  been 
accounted  for.  Contrary  to  the  instructions  of  their  prophets, 
they  expected  the  appearance  of  a  mighty  Conqueror,  arrayed  in 
regal  pomp  and  splendour.  But  the  lowly  appearance  of  Jesus 
Christ  had  excited  in  their  minds  the  most  inveterate  prejudices 
against  him.  Besides,  the  admission  of  Christianity  stood  directly 
opposed  to  the  credit  of  the  several  Jewish  sects,  and  to  the 
worldly  interests  of  priests  and  rulers,  who  united  their  efforts,  in 
every  possible  way,  to  stir  up  the  prejudices  of  the  people  against 
the  religion  of  Jesus. 

To  give  the  question  its  due  importance,  let  us  summon  these 
witnesses  again  to  the  bar ;  and,  after  a  fair  and  impartial  hear- 
ing, let  us,  like  an  upright  jur}^  pronounce  an  honest  verdict. 
Confine  the  case  to  the  Apostles  of  Christ :  —  Is  there  any  reason 
to  believe  that  they  v.- ere  weak  and  credulous  enthusiasts,  imposed 
upon  by  false  appearances?  It  was  absolutely  impossible,  con- 
sidering their  circumstances,  that  they  could  be  deceived  as  to  the 
multitude  and  the  kind  of  miracles  which  they  profess  to  have 
witnessed.  Is  there  any  evidence  of  their  being  base  impostors, 
intending,  with  sinister  designs,  to  deceive  others  ?  There  is  the 
clearest  proof  to  the  contrary.  They  never  required  the  belief  of 
what  they  affirmed,  merely  on  their  own  unaccredited  testimony. 

 They  confirmed  their  report  of  the  miracles  of  Christ,  by  the 

exercise  of  those  miraculous  powers  with  which  he  had  endowed 
them  for  this  purpose.  So  far  from  proposing  any  worldly  ad- 
vantage by  their  testimony,  -they  knew  they  had  nothing  to  expect, 
and  they  actually  experienced  nothing  else  but  persecutions,  im- 
prisonment, and  death.  If  they  were  neither  enthusiasts,  nor 
deceived  themselves,  nor  impostors,  intending  to  deceive  others, — 
we  are  bound  to  declare  that  they  were  true  men,  and  this  verdict 
is  confirmed  by  the  conduct  of  the  primitive  Christians,  who  had 
an  opportunity  of  closely  examining  the  Apostolic  testimcmy ;  and 
who,  from  a  conviction  of  its  truth,  professed  the  Christian  faith, 
and  maintained  their  profession  at  the  hazard  and  with  the  sacri 
fice  of  their  lives. 

4.  The  character  of  ilie  miracles  performed.  They  were  dis- 
tinguished by  the  character  of  henevolencey  emblematic  of  those 
moral  miracles  which  he  effects  by  his  Spirit  on  the  souls  of  men. 
He  healed  all  manner  of  diseases,  raised  the  dead ;  discerned,  re- 
strained, and  governed  the  unruly  wills  and  sinful  passions  of 


so 


TRUTH  OF  THE  BIBLE. — MIRACLES. 


men ;  the  brute  creation,  the  winds  and  the  seas,  were  obedient  to 
his  command  ;  and  even  devils  were  subject  to  his  control.  Multi- 
tudes of  wretched  creatures  were  beDclited  by  such  miracles. 
They  were  not  dictated  by  selfishness,  b}*"  the  love  of  applause,  but 
to  display  the  benevolence  and  power  of  God,  and  to  confirm  hia 
truth,  that  truth  they  have  invested  with  the  glory  of  Divine 
Omnipotency  and  Immutability. 

How  different  do  they  appear  from  Pagan  and  Popish  miracles, 
as  weeping  and  bleeding  pictures,  of  very  recent  relation  ! 
Infidels  object  to  Scripture  miracles  on  account  of  the  juggling 
tricks,  which  have  been  imposed  upon  the  world  as  miracles,  in 
support  of  Pagan  and  Popish  superstitions.  The  folly  of  this  ob- 
jection is  at  one  3  apparent.  It  proceeds  upon  what  Bishop  Douglas 
very  justly  calls  the  "weak  and  childish  argument,  that  because 
some  men  have  been  knaves  and  fools,  therefore  all  must  be  so ; — 
that  because  some  men^s  testimony  respecting  miracles  is  false,  no 
testimony  whatever  for  a  miraculous  fact,  ought  ever  to  be  taken." 

 Let  Pagan  or  Popish  miracles  be  brought  to  the  test,  and  it 

will  appear,  either  that  they  were  not  announced  at  the  time  when, 
and  the  place  where,  they  were  professedly  wrought ;  or  that  they 
were  not  exposed  to  public  and  minute  scrutiny  ;  or,  that  being 
closely  examined,  they  have  been  detected  and  exposed  ,  as  base 
deceptions.  If  Scripture  miracles  have  no  better  evidence  in  their 
favour,  let  them  sink  into  deserved  contempt.  But  let  them  be 
fairly  examined,  and  it  will  be  found  that  they  were  of  a  different 
character  in  every  respect.  They  were  performed  publicly ;  they 
were  announced  when  and  where  they  were  wrought ;  and  the 
reality  of  them  was  never  contradicted  by  any  of  those  who  ex- 
amined them."^ 

5.  Just  refer  to  some  oitlie  Objections  of  infidels. 

Some  reject  the  evidence  arising  from  Scripture  miracles,  because 
they  were  not  eye-witnesses  of  them  ;  and  because  they  are  not  re^ 
peated  in  the  present  day.  But  how  unreasonable  is  this !  Is  God 
ever  to  be  humouring  the  caprice  of  man  ?  The  constant  repeti- 
tion of  them  would  defeat  their  design,  by  rendering  them  common 
things.  The  continuance  is  unnecessary,  because  the  fact  of  them 
may  be  clearly  ascertained  without  seeing  them  ourselves.  There 
are  various  kinds  of  evidence  adapted  to  different  cases  and  cir- 
cumstances, and  reason  demands  our  belief  of  what  is  duly  attested. 
The  only  evidence  which  we  can  justly  require  of  the  reality  of 
Scripture  miracles,  is  well-supported  testimony ;  and  this  is  com- 

*  The  criteria  of  Mr.  Leslie — the  marks,  that  is,  which  he  has  laid  down  for  dis- 
tinguishinc^  true  miracles — remain  to  this  day  not  only  unanswered  hut  unassailed. 
It  is  related,  indeed,  of  the  well-known  author  Middleton,  that  after  studyini?  these  cri- 
teria for  twenty  years,  he  was  not  able  even  to  conceive  of  a  sin^rle  exception  to  th« 
force  and  universality  of  their  application.  His  rules  are  these:  1st,  that  the  mattet 
of  fact,  that  is,  the  miracle,  he  such  as  that  men's  outward  senses,  their  eyes  and  ears, 
may  be  judges  of  it :  2.  That  it  be  done  publicly,  in  the  face  of  the  world  :  3,  That  not 
only  public  monuments  be  kept  up,  but  that  some  outward  actions  should  be  performed 
Jn  memory  of  it :  4,  That  such  monuments  and  such  actions  or  observances  be  in- 
■tituted  and  do  commence  from  the  time  that  the  matter  of  fact  —  the  miracle  WM 
done. 


TRUTH  OF  THE  BIBLE.  —  MIRACLES. 


81 


pletely  sufficient.  All  ouv  knowledge  of  ancient  facts,  and  much 
even  of  that  which  relates  to  the  present  times,  arises  from  this 
source ;  and  consequences  the  most  ridiculous  would  follow  the  re- 
jection of  it.  History  would,  in  this  case,  be  entirely  useless  ; 
persons  must  discredit  whatever  they  have  not  themselves  either 
Been,  or  heard,  or  experienced ;  and  they  must  live  confined  within 
the  circle  of  their  senses,  in  their  own  little  world,  without  deriving 
accessions  of  knowledge  from  intercourse  vath  either  men  or  books. 

 It  is  the  will  'of  God  that  miracles  should  have  ceased.  They 

are  not  to  be  repeated.  The  record  of  them  is  sufficient — and  by 
that  record  the  faith  of  man  is  to  be  tested.    Canst  thou,  0  man, 

believe  ?  The  evidence  arising  from  miracles  is  so  strong  as  to 

leave  unbelievers  without  excuse. 

Some  infidels,  like  llume,  deny  the  possibility  of  a  miracle,  and 
declare  that  no  evidence  whatever  can  render  it  credible.  This  is 
infidelity  run  mad.  It  is  Atheism  itself ;  for  it  virtually  denies 
the  Being,  the  Power,  the  Providence  of  God.  Let  these  be  granted, 
and  the  possibility  of  miracles  follows  as  a  natural  consequence. 
If  what  are  called  the  laws  of  nature,  are  under  the  government 
of  God  for  certain  purposes,  may  he  not  occasionally  see  fit  to  re- 
strain or  counteract  these  laws,  in  order  to  serve  some  extraordi- 
nary and  important  design  ?  and  can  any  design  be  more  import* 
ant,  more  worthy  of  such  a  Divine  interposition,  than  that  of  at- 
testing a  special  revelation  of  his  will  ?  In  one  respect,  miracles 
are  not  only  possible  and  probable,  but  absolutely  necessary ;  aa 
the  only  kind  of  sensible  evidence,  by  which  the  authority  of  a 
Divinely  inspired  messenger  can  be  directly  confirmed. 

Lastly.  The  miracles  of  the  Bible  are  vastly  important,  as  tJiey 
confirm  the  truth  of  Christianity,  A  miracle  is  the  testimony  of 
God — a  Divine  seal  which  he  has  placed  upon  the  Sacred  Book, — • 
the  signature  of  his  hand  bearing  witness  to  its  truth  and  efficacy. 

One  of  the  miracles  to  which  the  Apostles  principally  appealed, 
the  resurrection  of  Christ,  has  in  it  a  peculiar  weight  of  evidence, 
arising,  not  only  from  its  extraordinary  nature,  but  also  from  many 
coincident  circumstances :  it  had  been  predicted  by  the  Jewish 
prophets,  and  foretold  by  Christ  himself ; — the  unbelieving  Jews, 
being  forewarned,  took  all  possible  care  to  prevent  it ;  but  it  hap- 
pened at  the  appointed  time,  in  spite  of  every  opposition,  and  be- 
yond all  contradiction.  On  the  evidence  arising  from  this  miracle, 
Mr.  West,  formerly  an  infidel,  has  expatiated  with  great  force  of 
argument.* 

*  But  if  the  apostles  could  not  be  themselves  deceived,  then,  of  necessity,  if  the  resur- 
rection of  Christ  be  untrue,  they  must  have  been  themselves  decpivers.  Such  a  sup- 
position, however,  is  just  as  contrary  to  all  our  experience  of  the  uniformity  of  moved 
nature  as  the  theory  just  disposed  of  was  found  to  be  contrary  to  physical  nature. 
"If,"  says  Dr.  Psley,  "twelve  men,  wliose  probity  and  good  sense  I  liad  long  known, 
phould  seriously  and  circumstantially  relate  to  me  an  account  of  a  miracle  wrought  be- 
fore their  eyes,  iind  in  which  it  was  impossible  that  tliey  should  be  deceived;  if  the 
governor  of  the  country,  hearing  a  rumour  of  this  account,  should  call  these  men  into 
his  presence,  and  offer  tliera  a  sliort  proposal  either  to  confess  tlie  imposture  or  submit 
to  be  tied  up  to  a  gibbet;  if  they  should  refuse  with  one  voice  to  acknowledge  that 
there  existed  any  falsehood  or  imposture  ia  the  case ;  if  this  threat  were  communicatei] 


B2 


TRUTH  OF  THE  BIBLE. — MIRACLES. 


To  the  miracles  which  he  wrought,  Christ  appealed  in  proof  of 
his  Messiahship,  when  questioned  on  this  subject  by  the  Jews.  "If 
],()  the  Christ,  (said  thoy)  tell  us  plainly.    Jesus  answered 

■•id.  I  told  you,  and  ye  believed  not  :  the  works  that  I  do  in  my 
s  name,  I'^^y  bear  witness  of  me.  If  I  do  not  the  works  of 
i  .er,  believe  me  not.    But  if  I  do,  though  ye  believe  not  me, 

i  r-.e  the  works.''  John  x.  24,  25,  37,  38.  "When  John  had 
lu^urd  in  the  prison  the  works  of  Christ,  he  sent  two  of  his  disci- 
ples, and  said  unto  him.  Art  thou  he  that  should  come,  or  do  we 
look  for  another?  Jesus  answered,  Go  and  show  John  again 
those  things  which  ye  do  hear  and  see :  the  blind  receive  their 
Bight,  and  the  lame  walk,  the  lepers  are  cleansed,  and  the  deaf 
hear,  the  dead  are  raised  up,  and  the  poor  have  the  gospel 
preached  to  them.''  Matt.  xi.  2 — 5.  The  Jews  felt  the  force  of  this 
miraculous  evidence,  and  apprehended  its  consequences.  Thus, 
after  the  resurrection  of  Lazarus,  we  are  informed,  "  Then  gathered 
the  chief  Priests  and  the  Pharisees,  a  council,  and  said.  What  do 
we?  If  we  let  him  alone,  all  men  will  believe  on  him."  John 
xi.  47,  48.  "  So,  likewise,  a  man  of  the  Pharisees,  named  Nicode- 
mus,  a  ruler  of  the  Jews  ;  the  same  came  to  Jesus  by  night,  and 
said  unto  him,  Rabbi,  we  know  that  thou  art  a  Teacher  come  from 
God  ;  for  no  man  can  do  these  miracles  which  thou  doest,  except 
God  be  with  him.".  John  iii.  1,  2.  Nicodemus  followed  his  con- 
viction, and  became  decidedly  a  Christian. 

The  evidence,  then,  arising  from  miracles,  is  a  vivid  and  popular 
demonstration,  equally  suited  to  men  of  the  lowest  capacities,  and 
of  the  most  exalted  understandings.  It  is  the  short  and  lively 
reasoning  of  an  Omnipotent  God,  and  the  mind  of  man  must  see, 
in  an  instant,  the  connection  of  these  two  ideas,  a  miracle  and  a 
Divine  revelation. 

Learn,  1st.  The  welfare  of  the  soul  is  the  greatest  interest  of  man. 
Empires  and  Emperors  are  left  to  themselves ;  and  are  often 
allovred  to  conduct  their  various  affairs  in  their  own  way ;  but  in 
the  affairs  of  the  souls  of  men,  in  the  affairs  of  eternity,  God 
arises  in  his  holy  place ;  he  bows  the  heavens  and  comes  down ; 
he  stretches  forth  his  hand,  breathes  forth  his  Almighty  Spirit, 
controls  and  changes  the  powers  of  nature,  shakes  the  earth,  and 
the  sea,  and  the  dry  land ;  all  to  call  tlie  attention  of  men  to  the 


to  them  separately,  yet  with  no  different  effect ;  if  it  was  at  last  executed  ;  if  I  myself 
saw  them,  one  after  another,  consentincr  to  be  racked,  burned,  or  stranj^led,  rather  than 
give  np  the  truth  of  their  account;  still,  if  Mr.  Hume's  rule  be  my  guide,  I  am  not  to 
belitn^e  them.  Now,  T  undertake  to  say.  that  there  exists  not  a  sceptic'  in  the  world 
•who  would  not  believe  them,  or  who  would  defend  such  incredulity."  Every  one  who 
reads  sucli  a  statement  feels  it  to  be  conclusive  and  irresistible.  To  suppose  that  such 
men.  tried,  were  after  all  mere  deceivers,  were  to  fly  in  the  face  of  our  experience  of 
the  uniformity  of  all  those  laws  which  regulate  the  moral  nature  of  man.  It  is  super- 
fluous to  add  that  the  apostles,  as  tlieir  writings  prove,  were  more  than  all  in  point  of 
probity,  which  Dr.  Paley  has  here  assumed,  and  that  they  literally  suffered  all  he  haa 
described,  rather  than  abandon  or  modify  their  testimony  to  the  resurrection  of  Christ, 
To  hold  therefore  that  they  were  nevertheless  deceivers,  were  undoubted! j"^  to  take  fo7 
granted  a  series  of  the  grossest  and  the  most  gratuitous  violations  of  the  laws  which 
regulate  our  moral  nature;  in  other  words,  it  were  to  reject  the  miracle  of  the  Resup- 
Mction,  on  grounds  a  million  times  more  incredible  than  the  Resurrection  itself. 


RELATIONSHIP  TO  GOD. 


83 


undying  interests  of  their  souls ;  and  all  to  fix  their  eyes  on  him 
who  says  in  mercy,  "  Look  unto  me,  and  be  ye  saved/^  etc. 

Learn,  2d.  The  Reason  of  the  perpetuity  of  Christianity  is,  its 
Divinity,  as  evinced  by  miracles.  It  could  not  in  any  age,  it  can- 
not now,  and  it  never  will  be  destroyed.  Persecution  in  all  its 
dreadful  forms  has  attempted  again  and  again  to  destroy  it.  But 
the  pttempts  have  been  vain :  for  miracles  have  stamped  the  gospel 
with  Divinity.  Paine,  Voltaire,  Yolney,  Hume,  Owen,  the  authors 
of  the  Vestiges  of  Creation,  and  the  advocates  of  Nature  Worship, 
may  propose  their  peculiar  systems  to  the  world,  as  a  substitute 
for  Christianity,  so  hateful  to  them.  For  a  while  they  may,  by 
their  novelty,  command  the  attention  of  the  superficial,  and  gain 
adherents.  But  will  they  live?  IS'o.  As  such  systems  have 
fared  before,  so  it  will  be  with  those  which  are  promulgated  now. 
They  will  become  stale  and  insipid  to  the  mind,  and  cease  to 
attract.  Infidelity  seldom  organizes.  Where  are  its  benevolent 
institutions,  its  useful  seminaries  ?  etc.  It  can  have  no  coherence, 
no  endurance  ;  for  it  has  no  connection  with  Divinity. 


VIII.  — RELATIONSHIP  TO  GOD  THE  PLEDGE  OF 
EA^ERLASTING  SALVATION. 

"I  am  thine,  save  me;  for  I  have  sought  thy  precepts."  —  Ps.  cxix.  94. 

Gon  is  the  only  fountain  of  true  and  lasting  happiness.  From 

every  thing  on  earth  man  tries  to  extract  happiness.  Sometimes 
he  foolishly  imagines  he  succeeds,  but  the  evanescent  and  unsatis- 
factory nature  of  his  pleasures  convinces  him  at  length  to  the  con- 

trsLYj.  The  man  who  searches  for  substantial  bliss  in  this  world 

is  like  a  ship  at  sea  without  anchorage,  driven  about  and  tossed, 

and  in  constant  danger  of  perishing.  But  how  peaceful  and 

secure  is  the  Christian  !  In  all  his  trials  he  can  look  to  God,  and 
say,  "  I  am  thine,  save  me,^^  etc. 

I.  The  claim  of  David  to  Divine  Relationship:  "I  am  thine:'' 
Thine  in  covenant,  owned  by  thee,  and  devoted-  to  thee. 

1.  This  is  peculiar  relationship.  It  cannot  be  claimed  by  all. 
All  mankind  have  been  created  and  preserved  by  God.  They  are 
his  workmanship.  He  is  their  lawful  Sovereign.  They  are  the 
creatures  of  his  power.  As  creatures  all  may  say,  I  am  thine 
but  few  can  claim  an  interest  in  the  covenant  of  grace,  which 
leads  the  believer  to  say,  "  My  Beloved  is  mine,  and  I  am  his.'' 

2.  The  claim  is  for  a  relationship  the  most  honourable  and 
glorious.  It  is  a  relation  to  God.  I  am  thine.''  I  am  a  child 
of  God.  I  belong  to  the  King  of  kings,  etc. — to  the  Almightjr 
God,  the  Creator,  Proprietor,  and  Governor  of  the  boundless  uni- 
verse—  to  the  God  of  infinite  love,  etc.  It  is  esteemed  a  great 

c 


84 


RELATIONSHIP  TO  GOD. 


honour  to  be  related  to  a  nobleman,  a  prince,  or  a  monarch.  Bui 

all  comparisons  fail  here,    llelatecl  to  God  !  "I  am  thine.^' 

3.  Hoio  has  tliis  relationship  originated?  It  implies  previous 
impediment,  as  occasioned  by  sin.    All  are  sinners — in  a  state  of 

alienation.    Isa.  lix.  2;  Eph.  iv.  18.  In  this  state  there  is  no 

relationship  to  God.  There  is  an  awful  reversion  of  state.  Sin- 
ners may  say  to  the  Prince  of  darkness,  "I  am  thine.^'  Eph.  ii. 
1,  2.    The  claim  implies  the  following:  — 

(1)  I  am  thine  hy  gracious  purpose.  God  for^seein^  the  fall  of 
man,  his  ruin  and  wretchedness,  made  provision  for  his  salvation, 
by  purposing  to  send  his  Son  into  the  world  to  save  sinners.  See 
Eph.  7 — 11 ;  2  Tim.  i.  9.  That  gracious  purpose  includes  every 
believer,  who  is  warranted  to  say,    I  am  thine.'' 

(2)  I  am  thine  by  conquest.  2  Cor.  x.  5.  He  subdues  the  op- 
position of  the  heart,  and  inclines  it  to  himself.  He  captivates  its 
desires  and  affections.  "  The  carnal  mind  is  enmity  against  God/' 
but  he  destroys  it.    Thou  hast  conquered  me  —  I  am  thine. 

(3)  1  am  thine  hy  purchase.  Christ  has  bought  me  with  a  price, 
satisf^nng  all  the  claims  of  Divine  justice  ;  and  he  has  rescued  me 
from  the  grasp  of  Satan  by  his  Almighty  power.  Divine  justice 
held  me  in  bondage,  on  account  of  the  broken  law,  holding  out  no 
liberation  till  satisfaction  should  be  given.  Christ  gave  it.  1  Pet. 
i.  18,  19. 

(4)  I  am  thine  hy  assimilation.  I  am  like  him,  in  degree.  This 
is  effected  by  regeneration — born  again — completely  changed  and 
made  like  God.    2  Cor.  v.  17. 

(5)  I  am  thine  hy  adoption.  I  am  not  worthy  to  have  a  place  in 
thy  family ;  but  thou  hast  been  pleased  to  take  me,  an  outcast,  in. 
Like  the  father  of  the  prodigal,  thou  didst  run  to  meet  me,  etc.  I 
am  thy  child,  and  thou  art  my  Father.    1  John  iii.  1 ;  John  i.  12, 

(6)  I  am  thine  hy  dedication.  "  One  shall  say,  I  am  the  Lord's,'' 
etc.  Isa.  xliv.  5.  As  I  am  bought  with  a  price.  I  will  glorify 
God  in  my  bodv,"  etc.  Thy  service  is  my  delight*  I  am  thine  to 
labour  —  to  fight  —  to  defend  in  thy  cause. 

II.  The  Prater  of  David:     Save  me." 

As  a  man,  he  felt  himself  weak,  frail,  dying.  As  a  sinner, 
guilty  and  wretched,  without  mercy.  As  a  Christian,  opposed  by 
spiritual  foes,  and  weak  and  helpless.  He  might  well  say,  ^'  Save 
me." 

The  Tjord  will  save  his  people.  Isa.  xii.  2,  3.  He  delighteth 
in  mercy."  "I  am  thine,"  regenerated,  adorned,  and  adopted  by 
thee.  I  am  thy  ransomed  one,  thy  property,  thy  jewel,  and  the 
object  of  thine  everlasting  love.    Lord,  save  thine  own,  for  I  am 

precious  in  thy  sight.  "  Being  confident,"  Phil,  i  6.  Men 

preserve  that  which  is  valuable.  Hence  Jehovah  says,  "No 
weapon,^'  Isa.  liv.  17.    "  He  that  toucheth  you,"  Zech.  ii.  8. 


RELATIONSHIP  TO  GOD. 


35 


1.  Save  mefiom  sin.  That  deadlypoison — that  destroyer  of  all 
peace  —  the  instrument  of  the  Old  Serpent  to  destroy  me  —  thai 
which  has  marred  the  beauty  and  desolated  the  circumstances  of 
the  whole  human  family.  Lord,  save  me  —  from  the  enticements, 
the  guDt,  the  domination,  the  bondage,  and  the  torment  of  sin. 

2.  Hfve-  me  fiom  my  foes.  Satan  desires  to  have  me.  The 
worl'^.  is  full  of  allurements  —  its  pleasures  and  amusements  are 
made  fascinating  b}'  art,  and  this  poor  treacherous  heart  sometimes 
gives  symptoms  of  vulnerability,  '  Lord,  save  me.^  Save  me  from 
the  influence  of  secular  concerns  ;  let  not  my  business  be  my  idol ; 
may  I  never  esfceem  it  and  my  wealth  as  my  heaven  upon  earth, 
and  thereby  Jose  the  glorious  heaven  of  eternity.  Lord,  save  me ! 
Save  me  from  my  deceitful  and  wandering  heart. 

The  wicked  often  persecute  the  righteous.  So  it  was  with  David, 
V.  95.  Lord,  save  me,  and  let  not  mine  enemies  prevail  against 
me. 

3.  Sav^.  ?i.e  from  indifferentism.  This  is  the  great  sin  of  the 
church — iti  low  estate  is  the  effect  of  its  lukewarmness.  The  chil- 
dren of  tho  world — the  advocates  of  error — the  devotees  of  super- 
stition— the  lovers  of  pleasure,  are  not  indifferent.  And  how 
miserable  it.  their  cause !  Mine  is  an  eternally  glorious  one,  and, 
alas  !  I  am  indifferent !  Lord,  save  me — from  carelessness — format 
ity  —  mer«  profession.    Kev.  iii.  13 — 18. 

4.  From  dishonouring  my  pro  fession,    Phil.  iii.  18,  19. 

5.  From  the  errors  peculiar  to  the  times  in  which  Hive.  Infidelity 
and  Atheism  in  their  various  shades.  Their  arguments,  though 
worthless,  may  to. the  superficial  mind  appear  plausible.  And  the 
depraved  heart  is  more  prone  to  error  than  truth.  Wonder  not  at 
the  existence  of  Atheism.   The  unrenewed  heart  is  base,  is  daring, 

demoniacal  enough  to  hurl  Jehovah  from  his  throne,  and  turn 
heaven  into  hell  if  it  had  the  power.    Lordj  save  me ! 

Lastly.  From  the  depressing  ijifluence  of  adversity.  These 
personal  and  relative  sorrows — these  bereavements — these  children 
of  rebellion — these  temporal  losses,  and  the  drying  up  of  the  re- 
sources of  bodily  sustenance.  Lord,  save  me  from  my  troubles. 
Their  name  is  legion,  and  such  troubles  have  overwhelmed  thou- 
sands. Let  me  not  be  borne  down  by  the  torrent.  I  must  soon  die 
myself.  The  shafts  of  death  are  already  winged.  The  grave  ia 
ready  for  me.    Lord,  save  me,  and  make  me  a  conqueror,  etc. 

III.  The  Ground  of  David's  Prayer  and  Claim.  '*  I  have 
Bought  thy  precepts.^' 

God's  people  give  evidence  that  they  belong  to  God.  No  one  can 
be  his  without  a  sensible  and  visible  evidence  of  it. 

The  precepts  of  God  are  loved  and  esteemed  as  an  invaluable 
treasury  of  good  things. 

The  preceptrt  of  God  are  regarded  as  the  rule  of  conduct. 

The  Christian  labours  to  understand  them.  He  reads,  compares, 
and  searches.    "  I  have  sought  thy  precepts  "  I  have  carefully 


S6 


RELATIONSHIP  TO  GOD. 


inquired  concerning  my  duty,  and  diligently  endeavoured  to  do  it. 
The  word  of  God  is.  not  a  strange  book  to  the  Christian.  He  is  not 
coerced  to  read  it.  He  regards  it  as  a  communication  from  heaven 
specially  to  him  —  regarding  his  interests. 

This  is  the  result  of  Divine  operation,  proving  that  "  lam  thine! 
For,  once  I  did  not  love  the  Scriptures. 

Good  men  have  always  been  attached  to  the  Bible.  Many  have 
shed  their  blood,  rather  than  even  conceal  their  regard  to  it.  We 
read  in  the  book  of  martyrs,  of  a  husbandman  vs^ho  gave  a  whole 
load  of  hay  for  a  leaf  of  one  of  the  epistles.  Boyle,  that  great 
philosopher,  said,  speaking  of  the  Scriptures,  I  prefer  a  sprig  of 
the  tree  of  life  to  a  whole  wood  of  bays/^  Judge  Hale,  that  orna- 
ment of  his  profession  and  country,  said,  "If  he  did  not  honour 
God's  word  by  reading  a  portion  of  it  every  morning,  things  went 
not  well  with  him  all  the  day.''  Job  said,  "  I  have  esteemed  the 
words  of  thy  mouth  more  than  my  necessary  food/^  See  also 
Ps.  viii. 

APPLICATION. 

1.  Examination.    Do  I  belong  to  God  ? 

2.  Prayer  for  salvation  must  be  united  with  faith. 

3.  Let  faith  be  followed  by  works  to  evidence  the  existence  of 
grace  in  the  soul. 


IX. —  MAN  VILE. 

«  Behold,  I  am  vile."— Job  xl.  20. 

The  text  enunciates  a  truth  which  we  must  all  know,  ^ind  feel, 
and  lament,  before  we  can  obtain  Divine  acceptance,  and  prepared- 
ness for  heaven.  No  one  ever  valued  Christ,  and  accepted  his  sal- 
vation, without  such  a  knowledge  and  conviction. 

I.  The  nature  of  this  confession.      Jam  vileJ' 

Yile  means  inward  defilement.  The  term  is  used  to  denote  that 
which  is  base,  mean,  and  worthless.  Sometimes  it  means  hateful, 
1  Sam.  iii  13  ;  corruptible,  Phil.  iii.  21,  and  frequently,  wicked, 
Ps.  XV.  4 ;  Isa.  xxxii.  5,  6  ;  Bom.  i.  26. 

1.  This  vileness  is  natural  to  man.  Our  first  parents  were 
created  pure — they  fell,  and  all  their  posterity  have  been  involved 
.n  their  fall.  Bom.  v.  12. 

"Lord,  I  am  vile,  coticeiv'd  in  sin, 
And  born  unholy  and  nnclean; 
Sprung  from  the  man  who.ee  guilty  fall, 
,  Corrupts  the  race,  and  taints  us  all.'* 


RELATIONSHIP  TO  GOD. 


87 


•*Soon  as  we  draw  our  infant  breath, 
The  seeds  of  sin  p'ow  up  for  deatli; 
The  luw  demands  a  perlect  lieurt, 
But  we  're  defiled  in  every  part.'' 

2.  This  vileness  is  internal.  It  is  in  the  soul — in  its  thoughts- 
desires — affections — purposes.  How  vile  and  wicked  are  these  I 
The  heart  is  "  desperately  wicked/^  It  is  a  sink  of  iniquity  ;  it  ia 
the  habitation  of  the  plague.    Matt.  xv.  19. 

3.  It  is  outward  or  actual.  The  conduct  of  man  is  vile.  Look 
at  Avhat  you  have  done — what  others,  the  intemperate,  licentious, 
unjust,  depredators,  tyrants,  assassins,  or  murderers,  have  done. 
For  the  vileness  of  man  read,  Kom.  i.    Gal.  v.  19 — 21. 

4.  Refer  to  the  experience  of  Christians.  They  are  often  com- 
pelled to  say,  "Behold,  I  am  vile.^'  Job  was  an  eminently  pious 
man.  But  he  often  felt  the  plague  of  his  heart.  And  every  Chris- 
tian feels  it.  Were  it  not  for  the  blood  and  Spirit  of  Christ,  be- 
lievers would  have  no  hope. 

5.  The  influence  of  this  vileness.  It  separates  from  God.  Pure 
Deity  can  have  no  fellowship  with  the  unclean.  It  is  destructive 
6f  all  happiness.  It  has  converted  this  world  into  a  desert — a 
waste-howling  wilderness — an  Aceldama — a  field  of  blood.  It  is 
condemning,  being  a  violation  of  the  law — the  law  of  God,  and 
merits  the  penalty  declared  against  transgression.  The  soul  that 
sinneth  shall  die.'^ 

II.  What  is  requisite  to  produce  this  confession. 

1.  Divine  Influence,  to  give  a  knowledge  and  conviction  of  it. 

2.  The  Instrument  used  by  the  Spirit  is  the  word  of  God.  This 
shows  the  spirituality  of  the  law,  and  convinces  of  transgression. 
Sometimes  this  conviction  is  instantaneous,  as  in  the  case  of  Saul 
of  Tarsus,  and  the  Philippian  jailor,  at  other  times  it  is  gradual. 

Happy  are  they  who  are  brought  to  this  confession  I  They  are 
in  the  way  of  salvation.    There  is  hope  for  them. 

III.  The  Consequences  of  this  confession. 

1.  It  produces  anxiety  to  obtain  deliverance.  The  soul  groans 
under  a  burden  of  guilt,  and  cannot  rest.  Their  vileness  is  dis- 
gusting and  hateful  to  them.    "  What  must  I  do  to  be  saved  ? 

2.  Self  distrust.  The  vileness  is  felt  to  be  too  great  for  human 
means  to  remove. 

3.  A  cordial  approval  and  acceptance  of  salvation  by  the  finished 
work  of  Christ.  It  is  hailed  with  rapture.  The  soul  is  placed 
upon  that  foundation.  ''The  blood  of  Jesus  Christ/'  etc.  *'In 
him  we  have  redemption,''  etc. 

4.  Prayer  for  the  regenerating  power  of  the  Spirit,  to  create 
anew,  to  cast  out  sin,  to  subdue  the  heart,  and  produce  hatred  to 
fin. 

4 


il8  ADVANTAGES  OF  WAITING  UPON  THE  L0R1>. 


IJIPROVEMENT. 

Learn,  1.  If  not  saved  from  this  vileness  in  time,  it  cannot  be 
effected  in.  eternity. 

2.  Cultivate  candour  and  tenderness  in  judging  of  the  faults  of 
others. 

3.  Let  Christians  see  the  riches  of  Divine  grace.  For  Christ's 
Bake,  God  does  not  regard  you  as  vile.  Ye  are  complete  in 
him.^' 

4.  You  will  soon  enter  a  world  where  no  vileness  can  ever  exist 


X.— THE  ADVANTAGES  OF  WAITING  UPON  THE 
LORD. 

"He  giveth  power  to  the  faint;  and  to  them  that  have  no  mi^ht,  he  increaseth 
strength.  Even  the  youths  shall  faint  and  he  weary,  and  the  young  men  shall  utterly 
fail.  But  they  that  wait  upon  the  Lord  shall  renew  their  strength  :  they  shall  mount 
up  with  wings  as  eagles,  they  shall  run  and  not  be  weary,  and  they  shall  walk  and 
not  faint."  —  Isa.  xl.  29  —  31. 

This  chapter  is  a  very  precious  one.  It  is  a  cabinet  of  the 
richest  treasures  which  Divine  grace  has  allotted  to  the  people  of 
God.  It  has  evidently  a  reference  to  gospel  times.  It  com- 
mences with  a  command  to  all  God's  ministers  to  administer  com- 
fort to  the  afflicted  in  Zion.    The  gospel  is  an  inexhaustible  source 

of  comfort.  A  reference  is  then- made  to  the  coming  of  John 

the  Baptist,  as  the  Forerunner  of  Christ,  and  also  a  reference  to 
Christ  himself  as  the  great  Saviour  and  Shepherd  of  his  fiock,  v. 
3.  To  the  weak  in  Zion,  and  the  faint-hearted,  how  consoling 
must  be  the  description  of  the  grandeur,  the  power,  and  the  glorv 
of  God  !  V.  12  — 17.  What  a  God  the  Christian  has  !  The  pro- 
phet might  well  inquire  the  reason  of  the  church's  despondency, 
V.  27.    This  inquiry  amounts  to  an  admonition.    0  ye  afflicted 

and  tried,  you  have  forgotten  your  Divine  Refuge  —  God.  We 

often  lean  upon  ourselves,  instead  of  depending  upon  him.  Sclf- 
dependance  is  essential  in  some  pursuits,  but  it  will  not  avail 
here.  "  Without  me  ye  can  do  nothing."  Without  Divine 
efficiency  none  are  invulnerable  to  the  temptations  that  are  in  the 
world.      Even  the  youths,"  etc. 

I.  The  Characters  described. 

1.  The  faint.  To  faint,  means  to  become  weak  through  exertion, 
2  Sam.  xxi.  15  ;  Judges  viii.  4.  Or,  discouragement,  Isa.  xiii.  7  ; 
Lam.  i.  22.  Terror  or  dismay,  Josh.  ii.  9.  A  Christian  may 
faint, 

(1)  From  severe  and  long-continued  triaU, 


ADVANTAGES  OP  WAITING  UPON  THE  LORD.  89 


It  may  be  from  Satanic  influence  — the  wiles  of  the  devil — the 
Injection  of  the  foulest  and  most  malignant  thoughts  into  the 
mind.    He  desires  to  have  the  believer — he  seeks  to  devour. 

It  may  arise  fi'om  adversity.  Lack  of  the  bread  that  perisheth. 
How  severe  this  trial!  It  is  enough  to  make  the  heart  faint. 
Adversity  arising  from  lingering  or  painful  disease  —  the  body 
Buspended  between  life  and  death.  When  this  suspense  is  long, 
it  is  especially  painful  —  and  the  heart  is  ready  to  faint.    It  then 

needs  a  cordial  which  this  earth  cannot  supply.  Adversity 

arising  from  persecution,  called  tribulation.  This  threatened  to 
make  the  Apostles  faint.  They  had  fiery  trials/^  but  Divine 
strength  kept  them  from  fainting.  See  2  Cor.  iv.  1,  16  ;  Eph.  iii. 
13. 

(2)  Faint.  It  is  expressive  of  a  low  state  of  religion  in  the 
heart.  There  is  the  germ  of  religion  there,  but  it  wants  Divine 
energy  to  make  it  productive  of  the  fruits  of  righteousness.  There 
is  the  bruised  reed,  and  the  smoking  flax.  Instead  of  great  vitality 
and  vigour,  there  is  weakness,  etc. 

(3)  Faint.  This  may  be  constitutional.  Physical  weakness  — 
great  nervous  sensibility  —  mental  fear  and  despondency.  Such 
persons  often  faint  at  imaginary  evils  —  what  is  their  state,  then, 
when  trials  actually  come?  Consoling  truth  !  "  God  knows  their 
frame,''  etc. 

(4)  Faint.  It  is  expressive  of  spiritual  declension.  The  graces 
of  the  Spirit  are  ready  to  die.''  Rev.  iii.  2.  This  has  been  in- 
duced by  neglecting  prayer — public  worship — worldly  attachment 

and  devotedness.  That  man's  religion  was  once  vigorous  and 

exemplary.  Look  at  him  now.  He  is  fast  leaving  his  first 
love." 

The  disuse  of  the  means  of  grace  resembles  the  disuse  of  food. 
It  leads  to  death.  God  in  the  means  of  grace  feeds  and  nourishes 
the  soul.  Neglect  this,  and  spiritual  life  will  faint  and  die. 
Hence  the  exhortation,  Heb.  xii.  3. 

2.  No  migJit.  Without  external  resources.  It  is  an  awful 
thing  to  be  faint  and  ready  to  die,  and  to  be  without  remedy. 
But  so  it  is  with  the  sinner.  He  is  "  ready  to  perish.''  "  The 
whole  head  is  sick,  and  the  whole  heart  faint."    Isa.  i.  5. 

Therefore  no  might  to  save  themselves  - —  have  tried  all  human 
resources,  and  they  have  failed,  as  physicians  of  no  value  —  com- 
pletely helpless  as  to  the  performance  of  religious  service,  and  the 
conquest  of  spiritual  foes.    "There  is  no  health  in  us." 

3.  The  procedure  of  the  self  confident  is  to  he  deprecated.  "  Evei:i 
the  youths  shall  faint,"  etc.  None  by  their  own  wisdom  and 
etrength  shall  succeed  in  the  Christian  warfare.  What  is  a  bright 
and  vigorous  intellect,  or  physical  energy  and  courage,  in  the 
battles  of  the  Lord,  unassociated  with  Divine  strength  ?  It  is  he 
that  must  teach  our  "  hands  to  war,  and  our  fingers  to  fight."  Ho 
must  be  our    shivjld  and  buckler."    Some  run  well;  fight  welli 


40 


ADVANTAGES  OF  WAITING  UPON  THE  LORD. 


labou''  well,  for  a  short  time ;  but  something  "  hinders."  They 
become  weary  and  utterly  fall/^  Alas !  we  expected  much  from 
them,  but  have  been  disappointed. 

II.  An  important  Duty.  "  They  that  wait  upon  the  Lord/' 
etc. 

To  waif'  signifies  to  serve,  Num.  viii.  24;  Acts  x.  7  ;  1  Cor. 
ix.  IS.  Sometimes,  depen dance,  Ps.  cxlv.  15.  Also  to  expect,  to 
look  for.  Gal.  v.  5.  The  term  in  the  text  includes  some  of  these 
sepses  ;  but  it  is  a  little  more  expressive.  It  means,  application 
AK  J  LXPECTATioN.  JVciit  7ij?on  the  Loixl,  humbly  and  believingly 
go  to  God,  present  thy  petitions,  and  patiently  wait  for  his  bless- 
ing.   Waiting  upon  the  Lord, 

1.  Is  prompted  by  a  sense  of  need.  The  sinner,  or  the  declining 
Christian  really  feels  himself  ''fainf^  and  without  might,  and 
that  if  unrelieved  he  must  perish.  Like  the  Prodigal,  both  are 
famished,  Luke  xv. 

2.  A  recognition  that  it  is  the  prerogative  of  God  to  revive  and 
strengthen.  "  He  giveth  power  to  the  faint,^'  says  the  text,  and 
to  them  that  have  no  might,^^  etc.    See  Isa.  xli.  10,  13,  14. 

3-  The7j  ivait  upon  God  ivhere  lie  is  to  he  found.  He  meets  his 
people  in  his  house  —  in  the  closet  —  in  the  discharge  of  holy  ser- 
vice, for  strength  is  given  in  performing  service. 

Where'er  we  seek  him,  he  is  found, 
And  every  place  is  holy  ground. 

4.  They  wait  upon  him  in  a  manner  appropriate  to  their  oicn 
character.  With  penitence.  Sin  has  caused  them  to  be  unwatch- 
ful,  weak,  declining,  and  faint.  They  are  humble  for  it.  ''I 
have  sinned  against  heaven.'''  With  faith.  Faith  in  Christ.  No 
self-dependance. 

"  Nothing  in  my  hand  I  bring, 
Simply  to  thy  cross  I  cling." 

With  patience,  and  resignation.  Wait.  The  trial  which  afflicts 
thy  soul,  and  makes  thee  faint,  he  may  not  remove  at  all  —  or  not 
remove  it  yet ;  still  he  will  not  withhold  strength  from  the  earnest 
and  believing  applicant.  PauFs  thorn  in  the  flesh  was  not  to  be 
removed,  but  God  strengthened  him  proportionally,  and  kept  him 
from  fainting.    2  Cor.  xii.  9,  10. 

III.  The  gracious  Results  of  waiting  upon  the  Lord.  Shall 
renew,''  etc. 

1.  Eeneival  of  strength.  To  renew,"^  means  to  change.  Shall 
change  the  weakness  and  decrepitude  of  spiritual  declension,  for 

*  "They  shall  put  forth  fresh  feathers,  like  the  moulting  eagle,"  It  has  been  a  com- 
mon and  popular  opinion,  that  the  eairle  lives  and  retains  his  vigour  to  a  great  age; 
and  that,  beyond  the  common  lot  of  other  birds,  he  moults  in  his  old  age,  and  renews 
his  feathers,  and  with  them  his  youth.  Whether  the  notion  of  the  eaglets  renewing 
his  youth  is  in  any  degree  well  founded  or  not,  I  need  not  inquire;  it  is  enough  for  a 
poet,  whether  sacred  or  profane,  to  have  the  authority  of  popular  opinion  to  support 
HQ  image  introduced  for  illustration  or  ornament.  — Bp.  Lowth. 


ADVANTAGES  OF  WAITING  UPON  THE  LORD.  41 


active  and  vigorous  life,  and  holy  enjoyment.  Renewed  in  the 
spirit  of  their  mind."  God  does  this  by  his  Spirit.  See  Col.  i. 
11 ;  Phil.  iv.  13  ;  2  Tim.  ii.  1. 

The  poor  afflicted  saint  was  fast  fainting  and  sinking ;  now  his 
strength  is  renewed  by  ^vaiting  upon  God  and  "  in  the  midst  of  hia 

patience  he  possesses  his  soul.'-'  The  tempted  one  was  rapidly 

giving  way ;  but  waiting  upon  God  has  strengthened  him,  and 
given  him  the  shield  of  faith,  and  he  resists  the  darts  of  the 
Wicked  One  [amplify].  The  declining  Christian  was  almost 
separated  from  Christ,  but  he  waited  upon  God,  and  he  repaired 
the  bruised  reed,  replenished  the  smoking  flax,  and  supplied  the 
lamp  with  new  oil.  He  shines  again,  and  enjoys  his  first  love.'' 
The  fallen,  God  has  raised  up. 

God  strengthens  for  every  duty,  every  danger,  and  every  foe. 

My  grace  is  sufficient  for  thee."  The  way  may  be  rough,  the 
enemies  powerful,  the  waters  deep,  but  God  will  sustain.  "  When 
thou  passest  through  the  waters,"  etc.  Isa.  xliii.  2.  0  rich  pro- 
vision !    Waiting  upon  the  Lord  will  give  me  strength  to  labour 

 strength  to  conquer  strength  to  suffer  and  strength  to 

die. 

2.  Constant  approximation  toivards  heaven.  "  They  shall  mount 
up  with  wings  as  eagles."  God  having  renewed  their  strength, 
he  will  also  by  his  Spirit  lead  their  thoughts,  affections,  and 
desires  towards  heaven.  Their  conversation  shall  be  in  heaven — • 
their  affections  fixed  there.  Col.  iii.  1,  2.  As  the  eagle  flies  a 
great  height,  so  the  Christian  by  faith  and  hope  soars  to  Jehovah's 
throne,  and  says,  "  Whom  have  I  in  heaven,"  etc.  "  0  when  shall 
I  come  and  appear  before  God."  As  tlie  young  eagle  is  assisted 
by  its  parent  in  its  first  attempts  to  fly,  bearing  it  upon  the  wing, 
and  teaching  it  to  ascend,  so  God,  on  the  wings  of  his  Spirit  bears 
up  the  soul  to  his  radiant  abode  on  high. 

And  there  are  special  times  in  the  believer's  life  when  his 
thoughts  are  beautifully  and  rapturously  fixed  on  heaven.  Stand- 
ing on  Pisgah^s  top,  and  looking  through  the  telescope  of  faith,  he 
sees  the  glory  of  God  and  the  Lamb.  He  sees  the  fertile  plains 
of  the  heavenly  Canaan,  and  the  immense  wealth  and  glory  of  the 
city  of  God.    Earth  then  appears  a  shadow,  wealth  a  bubble,  etc. 

While  on  the  verge  of  life  I  stand, 
And  view  the  scene  on  either  hand, 
M}'  spirit  strui^gles  with  its  clay. 
And  longs  to  wing  its  flight  away. 

Where  Jesus  dwells  my  soul  would  be, 
I  long  that  upper  world  to  see; 
Earth,  twine  no  more  about  my  heart, 
For  'tis  far  better  to  depart. 

3.  Great  activity  and  perseverance.      They  shall  run,'^  etc 
Strengthened  with  all  might  by  the  Spirit  in  the  inner  man, 
naounting  up  to  heaven  on  the  wings  of  contemplation  and  faith— 
in  fact,  seeing  heaven,  the  prize  suspended  from  the  goal,  they 
4* 


THE  PERSECUTOR  CONVERTED. 


may  well  run  the  race  that  is  set  before  them»    The  crown,  the 

kingdom,  the  ecstacy,  the  music,  the  company,  the  beatific  vision, 

alkire.    Hence  they  gird  up  the  loins  of  their  minds  and  run  

they  lay  aside  every  weight,  and  run  the  race,  etc.  The  voice  of 
enchantment  calls  to  them  to  stop  —  the  gold  and  silver  of  the 
world,  houses  and  land,  and  all  earthly  vanities,  etc.,  call  out, 
Stop !  But  the  heavenly  racer  answers.  No.  I  have  seen  heavt-n, 
and  therefore  superior  joys  than  you  can  give.  No,  hinder  me 
not.  I  will  run  in  the  way  of  God's  commandments. *  He 
**  runs  and  is  not  weary.''  For  God  gives  new  strength  continually 
—  new  discoveries  of  heaven  —  yes,  the  "  inward  man  is  renewed 
day  by  day."  The  strength  of  a  Christian,  as  derived  from  God, 
is  inexhaustible. 

**They  walk  and  not  faint.''  They  go  about  their  spiritual 
business,  and  flag  not.  They  serve  the  church  without  reluctance, 
with  cheerfulness  and  pleasure,  and  never  tire.  Like  the  Saviour, 
they  go  about  doing  good,  and  they  are  "  not  weary  in  well-doing, 
for  in  due  season,  they  shall  reap  if  they  faint  not."  They  live 
upon  their  work  —  it  is  their  food,  and  as  long  as  they  can  take 
food  they  cannot  faint.  It  is  my  meat  and  drink  to  do  thy  will, 
O  God." 

Running  and  walking  without  weariness  and  fainting,  must 
imply,  apjjroximation  to  perfection.  It  is  a  ripening  for  heaven. 
They  are  getting  nearer  it  every  day,  and  they  are  becoming  as  a 
bride  adorned  for  the  Bridegroom.  The  word  walk  in  Hebrew 
implies  progression.  Hence  it  is  said,  the  voice  —  the  thunder  of 
God  walked  in  Eden,  the  trumpet  walked,  that  is,  waxed  louder 
and  louder. 

In  conclusion,  believer,  think  of  thy  happiness.  God  will  do 
all  this  for  thee.    0  what  an  unfailing  refuge ! 

Sinner,  thou  hast  no  refuge.  "Thy  whole  head  is  sick,  and 

thy  heart  faint."  Go  to  Christ  the  Physician  of  thy  soul,  and  he 
will  save  thee. 


XL  — THE  PERSECUTOR  CONVERTED  AND 
PRAYING. 

"Behold,  he  prayeth."  —  Acts  ix.  11. 

The  Apostle  Paul  was  a  Jew  by  birth ;  but  having  been  born 
in  the  city  of  Tarsus,  he  was  entitled  to  the  privileges  of  a  Roman 
citizen.  By  trade,  he  was  a  tent-maker.  He  was  a  man  of  edu- 
cation, having  studied  under  Gamaliel,  a  learned  doctor  of  the 
law.  As  to  his  religion,  he  was  a  zealous,  bigoted,  and  intolerant 
Pharisee,  a  determined  opponent  of  Christianity,  and  a  most  violent 
persecutor.  His  opposition  commenced  from  the  martyrdom  of 
fetephen.    Acts  vii.  57.    See  also.  Acts  viii.  1 — 3 ;  ix.  1,  2,  and  in 


THE  PERSECUTOR  CONVERTED. 


48 


fche  following  verses,  his  marvellous  conversion  is  narrated.  See 
also,  Acts  xxii.  1,  etc. ;  xxvi. 

As  Saul  of  Tarsus  was  so  fierce  and  terrible  a  man,  the  mind 
of  Ananias  had  to  be  prepared  and  fortified,  otherwise  lie  would 
have  hesitated  to  go  and  instruct  him  ;  v.  13,  14.  To  satisfy  his 
fears,  he  was  assured  that  he  Avas  a  clianged  man,  a  chosen  instru- 
ment, and  a  praying  convert.  "  Behold,  he  prayeth.''  Consider, 

I.  The  text  and  its  connection  as  exhibiting  a  most  amazing 
contrast.  . 

Before,  we  see  him  aiding  in  the  martyrdom  of  Stephen,  and 
consenting  unto  his  death.  After  which,  with  malevolent  hate  of 
Christ,  "  he  made  havoc  of  the  church,''  etc.  He  was  the  prince 
of  persecutors,  and  was  regarded  with  the  utmost  complacency  by 
the  Jewish  hierarchy,  as  the  best  instrument  they  could  employ 
for  the  destruction  of  Christianity.  See  him  in  his  career  —  mark 
the  ferocity  of  his  heart — like  the  murderer  from  the  beginning," 
he  seeks  to  devour. 

Yes,  the  hate  of  his  spirit  yoa  well  might  learn, 
From  his  pale  high  brow,  so  bent  and  stern, 
And  the  glance  that  at  times  shot  angry  light, 
Like  a  flash  from  the  depth  of  a  stormy  night. 

*Twas  Saul  of  Tarsus,  a  fearful  name, 

And  wed  iji  the  land  with  sword  and  flame; 

And  the  faithful  of  Jesus  trembled  all, 

At  the  deeds  that  were  wrought  by  the  furious  Saul. 

And  Saul  went  on  in  his  fiery  zeal; 
The  thirst  of  his  fury  no  blood  could  quell. 
And  he  went  to  Damascus  with  words  of  doom. 
To  bury  the  faithful  in  dungeon  gloom. 

Look  at  him  now,  and  mark  the  contrast!  What  is  he  doing? 
Praying  —  praying  to  that  Jesus  whom  he  hated,  and  whose 
followers  he  would  have  murdered.  He  has  seen  his  glory  — 
heard  his  voice  —  felt  his  Spirit,  and  is  now  prostrate  in  the  dust, 

E raying.  The  vail  is  taken  from  his  mind  —  the  adamant  from 
is  lieart  —  the  rebel  is  conquered  now.  What  a  contrast !  "  Be- 
hold, he  prayeth!''  What  will  the  Jews  think?  What  will  the 
high-priest  say  ? 

Have  you  ever  been  on  the  ocean  amid  the  raging  of  a  fearful 
storm  —  when  the  devouring  wave,  and  the  rolling  billow,  have 
assailed  your  frail  bark?  Did  not  your  heart  die  within  you  as 
you  were  ready  every  moment  to  be  engulfed  ?  But  the  God  who 
holds  the  winds  in  his  fists,  and  the  waters  in  the  hollow  of  his 
hand,  uttered  his  voice,  "  Peace,  be  stifl,''  and  immediately  there 

was  a  great  calm.  So  it  was  with  the  church  in  the  days  of 

Saul  of  Tarsus.  He  was  the  chief  element  in  the  sturmy  perse- 
cutions which  raged  against  the  church.  The  storm  made  dreadful 
havoc,  and  threatened  to  engulf  Christianity.  But  Jehovah  calmed 
his  rage  as  he  journeyed  to  Damascus,  made  his  wrath  to  praise 

him,  and  the  remainder  of  that  wrath  restrained.  Then  had 

the  churches  rest  throughout  all  Judea,  etc.,  v.  31. 


14 


THE  PERSECUTOR  CONVERTED. 


II.  As  exhibiting  the  power  of  God,  and  the  riches  of  Divine 
grace. 

Will  this  man  ever  be  converted?  This  man  who  was  exceed- 
ingly mad  against  Christians,  and  persecuted  them  even  unto 
death  —  this  intolerant  and  bigoted  Pharisee?  Go  to  him,  and  ply 
him  with  the  ordinary  instrumentality  of  the  church  ;  preach  to 
him  Jesus  as  the  Messiah,  and  the  resurrection,  with  the  most 
powerful  eloquence,  and  the  most  cogent  arguments,  and  you  will 
find  him  impenetrable  and  invincible  to  conversion  by  human 
means. 

No  character  presented  so  ri  xnj  insuperable  obstacles  to  the 
attainment  of  such  a  result.  His  conversion  is  one  of  the  greatest 
marvels  in  the  history  of  heaven^ s  transforming  grace.  It  was 
not  open  profaneness;  licentiousness,  etc.,  that  formed  the  barrier. 
The  man  who  is  hourly  making  work  for  repentance  is  far  more 
accessible  to  saving  convictions  than  he  who  proudly  feels  that  he 
needs  no  repentance.  The  Pharisee,  clothed  in  the  panoply  of 
his  self-righteousness,  is  invulnerable  to  the  shafts  which  the 
gospel  aims  at  the  liearts  of  ordinary  sinners.    And  Saul  was 

arme(i  at  all  points  with  armour  of  proof.  Only  the  power  that 

created  the  world  could  transform  him  into  a  Christian.  For  what 
had  he  done?  He  had  not  only  been  a  blasphemer  and  a  mur- 
derer, but  he  had  pleaded  the  Divine  sanction  .as  the  motive  and 
justification  of  his  course.  He  closed  his  eyes  too  against  all 
evidence  of  Christ^s  Messiahship.  That  must  have  been  visible 
all  around  him.  His  heart  must  have  been  impregnated  with  the 
cruelty  and  the  obduracy  of  a  demon,  when,  unrelentingly,  he  saw 
Stephen  die,  commending  his  spirit  to  Christ,  and  praying  for  the 
forgiveness  of  his  murderers.  Among  all  enormities  of  human 
wickedness,  persecution  is  the  most  hateful,  and  the  persecutions 
of  Saul  were  most  inexcusable  and  most  aggravated.  Fearful  is 
the  guilt  implied  in  the  question  addressed  to  the  2:uilty  culprit 
by  the  voice  from  Heaven,  "Saul,  Saul,'^  etc.  Why,  indeed! 
Terrible  reasons  rush  upon  his  guilty  spirit — he  is  confounded — • 
the  "chief  of  sinners'^  falls  prostrate  to  tho  earth;  and  in  subse- 
quent years  he  frequently  adverted  to  the  scene  with  tears  of 
penitential  sorrow,  mingled  with  adoring  gratitude*  and  love.  See 
1  Cor.  XV.  8. 

His  conversion  therefore  was  an  illustrious  display  of  Omnipo- 
tence, and  the  riches  of  Divine  grace.  So  he  viewed  it.  1  Tim. 
i.  12—17. 

III.  As  giving  a  shock  to  the  kingdom  of  Satan,  and  as  accele- 
rating the  progress  of  the  gospel. 

By  the  conversion  of  Saul,  Satan  lost  one  of  his  chief  instru- 
ments. He  had  agitated  the  whole  church  —  the  extent  of  the 
influence  of  the  devastation  may  be  ascertained  from  verse  31. 

 Think  of  his  eminent  talents  —  his  literary  acquirements  — 

his  heroic  zeal  —  his  despite  of  danger  —  his  disinterestedness  and 
humility  —  his  holy  life  —  his  heaven-born  spirit — his  vast  labours 


THE  PERSECUTOR  CONVERTED.       ^  45 


and  extensive  success !  These  are  the  rich  and  triumphant  trophiea 
of  Divine  grace.  And  then  those  intelligent,  precious,  and  con- 
soling Epistles,  which  the  Spirit  dictated  him  to  pen.  What  would 
the  church  have  been  without  them?  By  his  conversion  Satan 
lost  —  the  church  gained. 

IV.  As  proving  the  truth  of  Christianity.    In  1  Cor.  xv.  1 — 8, 

he  gives  his  testimony  to  the  truth  of  Christ's  resurrection.  • 

He  received  not  only  the  testimony  of  his  fellow-apostles,  but  he 
was  himself  an  eye-witness  of  his  majesty  and  glory.  With  pro- 
priety then  he  said  that  he  had  received  the  doctrine  of  the  gospel, 
not  from  men,  but  from  God. 

Could  the  Apostle  have  been  an  impostor  f  Impostors  generally 
deceive  to  enrich  themselves.  But  the  Apostle  abandoned  the 
society  of  the  rich  for  the  society  of  the  poor,  as  the  first  Christians 
were.  He  worked  with  his  own  hands.  Is  it  compatible  with 
imposture  to  abandon  wealth  for  poverty  ? 

Did  the  Apostle  seek  poioer?  If  he  did,  he  adopted  the  most 
unlikely  course  to  obtain  it.  Christianity  was  then  assailed  by 
the  Jewish  and  Heathen  governments,  who  incessantly  sought  to 
martyr  its  advocate-s. 

Was  he  anxious  for  honour  f  To  become  a  Christian  then,  and 
especially  an  Apostle,  was  to  be  defamed,  and  to  be  accounted  as 
the  filth  of  the  world,  and  the  offscouring  of  all  things.  He  was 
distinguished  already  as  a  Jew,  and  honoured  and  applauded  by 
the  hierarchy.  He  had  received  the  best  education  his  country 
could  afford,  and  had  every  prospect  of  rising  to  distinction  and 
office.  By  becoming  a  Christian,  he  made  his  friends  his  most 
bitter  foes,  and  how  could  he  expect  fame  from  them? 

Did  he  seek  ease  and  pleasure  f  Let  his  life  of  indefatigable 
labour,  and  constant  persecution  and  suffering,  de^dare.  To  spread 
the  gospel,  he  travelled  from  country  to  country,  encountering  the 
greatest  dangers,  enduring  the  severest  hardships,  insulted  by  the 
populace,  punished  by  the  magistrates,  scourged,  beaten,  left  for 
dead  ;  expecting,  wherever  he  came,  a  renewal  of  the  same  treat- 
ment, and  the  same  dangers  ;  yet,  when  driven  from  one  city, 
preaching  in  the  next,  spending  his  whole  time  in  the  employ- 
ment, sacrificing  to  it  his  pleasures,  his  ease,  his  safety  ;  persist- 
ing in  this  course  to  old  age,  unaltered  by  the  experience  of  per- 
verseness,  ingratitude,  prejudice,  desertion.;  unsubdued  by  anxiety, 
want,  labour,  persecutions,  unwearied  by  long  confinement,  undis- 
mayed by  the  prospect  of  death.  See  2  Cor.  xi.,  and  2  Tim.  iv. 
6 — 8.  Is  this  the  course  of  an  impostor,  or  a  man  seeking  fame  ? 
Recollect  too  his  hostility  to  Christianity  before  his  conversion. 
Infidels  often  say  that  Christians  are  prejudiced  in  favour  of  their 
religion.  But  here  was  a  man,  at  first  a  bitter  infidel,  and  foe  to 
Christianity.  All  the  prejudices  of  his  education,  and  his  worldly 
prospects,  all  his  former  views  and  feelings,  were  opposed  to  the 
gospel  of  Christ.  But  he  became  its  firm  advocate  and  friend, 
and  it  is  for  infidels  to  account  for  this  change.   There  must  havf 


46 


THE  PERSECUTOR  CONVERTED. 


been  some  cause,  some  motive  for  it ;  and  is  there  any  thing  mora 
rational  than  the  conclusion  that  Saul  was  convinced  of  the  truth 
of  Christianity?  Nothing  else  hut  a  religion  from  heaven  could 
produce  this  change.  Here  then  is  the  independent  testimony  of 
a  man  who  was  once  a  persecutor ;  converted,  not  by  the  preach- 
ing of  the  Apostles;  changed  in  a  wonderful  manner;  his  whole 
life,  views,  and  feelings  revolutionized,  and  all  his  subsequent  days 
evincing  the  sincerity  of  his  feelings,  and  the  reality  of  the  change. 
He  is  just  such  s,  witness  as  infidels  ought  to  be  satisfied  with  ; 
whose  testimony  cannot  be  impeached ;  who  had  no  interested 
motives,  and  who  was  willing  to  stand  forth  anywhere,  and  avow 
his  change  of  feeling  and  purpose.  We  adduce  him  as  such  a 
witness ;  -and  infidels  are  bound  to  dispose  of  his  testimony,  or  to 
embrace  the  religion  which  he  embraced. 

V.  As  teaching  the  duty  and  privilege  of  prayer.  "  Behold,  he 
prayeth.'' 

Prayer  is  an  evidence  of  Divine  renovation — of  spiritual  life.— 
An  infant,  as  soon  as  born,  begins  to  cry,  an  indication  of  life, 
want,  and  dependence.  So  when  a  sinner  is  really  converted,  he 
begins  sincerely  to  pray,  a  sure  proof  of  spiritual  life,  want,  And 
dependence.  This  will  be  the  practice  of  the  believer  till  his  life 
shall  end.  Grace  entered  the  heart  of  Saul,  and  manifested  its 
existence  there  by  the  utterance  of  prayer, — prayer  for  mercy — 
prayer  for  salvation.  As  soon  as  the  churches  heard  he  was  a 
praying  man,  they  instantly  concluded  that  he  was  a  converted 
man.    Observe  as  to  the  excellency  of  true  prayer. 

1.  It  is  always  prompted  by  a  sense  of  need.    The  publican 

2.  It  is  sincere.  It  is  the  prayer  of  the  soul,  because  the  soul 
groans  under  bondage,  and  pants  for  deliverance. 

3.  It  \^  penitent  and  humble.    The  prodigal. 

4.  It  is  earnest.    "  The  eJffectual,  fervent  prayer,"  etc. 

5.  It  is  believing.  Faith  in  the  Mediator.  **  No  man  can  come 
unto  the  Father,  except  by  him." 

IMPROVEMENT. 

1.  That  the  glorified  saints  before  th  3  throne  of  glory  were  onc# 
vile  and  sinful  as  we  are. 

2.  This  subject  gives  the  greatest  encouragement  to  those  who 
feel  the  r  spiritual  ruin.  If  there  Ttas  grace  for  Saul  of  Tarsus, 
there  is  also  salvation  for  them. 

3.  How  fearful  the  state  of  those  who  reject  salvation,  and  all 
•vidence  of  its  truthfulness. 


THE  EXALTATION  OF  THE  RIGHTEOUS.  47 


XII.— THE  EXALTATION  OF  THE  EIGHTEOUS  AT 
THE  LAST  DAY. 

Then  shall  the  King  say  unto  them  on  his  right  hand,  Come,  ye  blessed  of  my  Father, 
Inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the  world.  —  Matt 
XXV.  34. 

The  doctrine  of  a  future  judgment  is  enunciated  by  most  of  tha 

sacred  writers.  It  will  be  a  solemn  and  interesting  event.  • 

To  the  wicked  it  presents  a  scene  of  terrors.  To  the  righteous 

it  is  full  of  interest.  It  will  be  the  "day  of  the  manifestation  of 
the  sons  of  God/'  when  they  shall  be  acknowledged,  honoured,  and 

glorified  by  the  Judge.  The  process  of  the  Last  Judgment,  and 

its  momentous  results,  are  here  graphically  stated  by  him  who  is 
ordained  of  God  to  be  the  Judge  of  all.    Acts  xvii.  31 

Consider  the  subject  as  follows : — 

I.  The  Invitation  is  given  by  the  King.  "  Then  shall  the 
King  say.''  Christ  is  called  King.  And  his  royalty  and  all  its 
oxalt^^'i  honours  are  the  reward  of  his  sufferings  and  death.  He  is 
now  the  King — Head  of  his  church,  Ps.  ii.  6  ;  John  xviii.  37  ;  Re¥. 
xvii.  14;  xix.  16.  How  extensive  his  dominion — how  great  his 
glory,  according  to  these  texts.  Blessed  then  will  they  be  who 
shall  hear  the  favourable  voice  of  the  King  of  kings,  &c.,  amid  the 
solemnities  of  judgment. 

il.  The  GLORIOUS  distinction  OF  the  Righteous.  "Say  to  them 
on  his  rigtit  hand."  The  whole  world  is  supposed  to  have 
assembled  at  the  judgment-bar.  The  righteous  have  been  separated 
from  the  wicked,  and  placed  at  the  right  -hand  of  the  Judge. 
The  right  hand  is- the  place  of  honour,  dignity,  and  special  favour. 
Eph.  i.  20 ;  Ps.  ex.  1 ;  Acts  ii.  25.  The  left  hand  was  the  place  of 
dishonour,  denoting  condemnation.  Eccles.  x.  2.  Consider  the 
happiness  of  the;  righteous  at  the  right  hand,  as  contrasted  with 
the  position  of  the  wicked  ! 

III.  The  pleasing  and  significant  character  under  which  the 
righteous  are  addressed.  "Blessed  of  my  Father."  That  is, 
made  happy,  or  raised  to  felicity  by  my  Father.  Their  present 
honours  and  dignities,  their  immediate  entrance  with  me  into  my 
kingdom,  their  everlasting  life,  have  all  been  effected  by  my 
Father.  "  Blessed  of  my  Father,"  his  chosen,  redeemed,  regen- 
erated, adopted,  and  beloved  children,  whom  he  has  determined 
to  render  blessed  for  evermore.    Blessed  of  the  Father,  because 

1.  He  gave  his  Son  as  their  ransom,  John  iii.  16 ;  Rom.  viii. 
32.    This  is  the  basis  of  their  faith  and  hope. 

2.  He  has  blessed  them  vr\t\\  jtistifi/incf  grace.  No  longer  cursed 
by  the  law  as  transgressors,  but  justified  by  the  grace  that  is  in 
Christ  Jesus  our  Lord.  Gal.  iii.  9—13.  They  are  not  only  par» 
doned,  hut  justijied,  two  valuable  and  distinct  blessings.  By  justi* 


48 


THE  EXALTATION  OF  THE  RIGHTEOUS. 


i«ation,  they  are  regarded  as  innocent,  and  treated  as  though  thej 
•ad  never  sinned.  Hence,  for  their  innocencj,  they  are  called 
^  sheep/'    V.  33. 

3.  Blessed  of  the  Father  with  iho^  privilege  of  adoption.  They 
have  come  out  from  the  v^^orld,  have  been  pardoned,  and  justified, 
and  renovatedy  and  now  they  resemble  God,  and  his  children. 
The}'  have  the  Spirit  of  adoption.  John  i.  12;  Rom.  viii.  14 — 17  ; 
Gal.  iv.  6. 

4.  Blessed  with  the  sanctifijincj  influence  and  graces  of  the  Holy 
Spirit.  This  renders  them  obedient,  and  their  obedience  is  evan- 
gelical. Hence  Christ,  as  the  Judge,  will  make  known  their  good 
works  as  the  effect  of  their  faith  and  love,  v.  35 — 40.  These  are 
not  meritorious,  but  the  fruits  of  the  Spirit,  proving  that  they  have 
really  been  blessed. 

5.  Blessed  of  the  Father  in  contradistinction  to  the  despite  of  the 
world.  Though  despised  and  reproached  by  the  world,  yet  the 
Father  loves  and  blesses  them.    Deut.  xxxiii.  29. 

lY.  Their  future  exaltation.    "  Come,  ye  blessed,'^  etc. 

1.  He  gives  them  a  gracious  welcome.  He  calls  them  to  "come'' 
to  him,  that  they  may  behold  and  share  his  glory,  and  concur  with 
him  in  the  judgment  about  to  be  given  to  the  wicked. — ^As 
Matthew  Henry  observes,  Come/'  that  is,  welcome,  ten  thousand 
welcomes,  to  the  blessed  of  my  Father ;  come  to  me,  come  to  be  for 
e^^er  with  me,  you  that  followed  me,  bearing  my  cross,  now  come 
along  with  me  bearing  the  crown.  The  blessed  of  my  Father  are 
the  beloved  of  my  soul,  that  have  been  too  long  at  a  distance  from 
me  ;  come,  now,  come  into  my  bosom,  and  rest  in  my  love.  Oh  how 
this  will  gladden  the  saints  in  that  day.  We  now  come  boldly  to 
the  throne  of  grace  ;  but  we  shall  then  come  boldly  to  the  throne 
of  glory,  and  this  Avord  holds  out  the  golden  sceptre,  with  an  assur- 
ance that  our  requests  shall  be  granted  to  more  than  the  half  of 
the  kingdom.  Now,  the  Spirit  saith.  Come,  in  the  word  ;  and  the 
bride  saith,  Come,  in  prayer,  leading  to  sweet  conmtiunion,  but  the 
perfection  of  bliss  will  be  when  the  King  shall  say,  Come.^- 

2.  Their  everlasting  destiny  is  to  inherit  the  kingdom.  Inherit 
the  kingdom,''  meaning  the  kingdom  of  heaven.  What  a  glorious 
inheritance  I  It  is  the  dwelling-place  of  God.  It  is  the  abode  of 
angels.  Its  glories  must  therefore  be  inconceivably  great.  A 
kingdom  is  reckoned  the  most  valuable  possession  on  earth,  and 
it  implies  the  greatest  wealth  and  honour.  The  monarch  of  a 
kingdom  wears  the  crown,  wields  the  sceptre,  and  commands  its 
treasures.  But  what  is  this  to  the  Kingdom  of  heaven,  where  all 
the  saints  shall  be  kings? 

Its  glory  is  set  forth  by  crowns — palms — white  robes.  See  Matt, 
xiii.  43.  Its  riches  are  immense — riches  of  glory — its  streets  ar^ 
paved  with  gold  and  precious  stones.  Its  pleasures  are  all  ratio^nal, 
and  never  satiate  —  always  new  and  abundant,  called  "riv^ers  of 
pleasure." 


THE  EXALTATION  OF  THE  RIGHTEOUS. 


49 


They  shall  "inherit''  this  kingdom.  The  inheritance  is  only 
for  the  children  of  the  Divine  family.  If  sons/'  etc.  Gal.  iv.  7, 
but  not  otherwise.  The  sons  only  shall  enjoy  their  Father's  estate. 
There  they  will  feel  that  the  kingdom  is  their  own.  As  they  look 
at  its  vast  wealth  and  grandeur  ;  as  they  hear  its  delightful  melo- 
dies ;  as  their  hearts  pulsate  with  joy,  they  will  say,  "  All  this  is 
mine  !  — to  inherit  —  for  ever  !  " 

3.  It  is  prepared.  Infinite  wisdom,  almighty  power,  and  incon- 
ceivable love,  have  prepared  it.  It  is  great  like  the  great  God.  It 
is  holy  like  the  holy  God.  It  is  infinitely  blissful  like  the  infinitely 
Happy  One.  It  is  eternal  like  the  immutable  God.  It  is  pre- 
pared by  means  of  Christ  —  by  his  death  —  and  heaven  is  the  pur- 
chased possession.  Into  it  he  entered  as  our  forerunner.  John 
xiv.  1,  2,  etc. 

This  preparation  implies  its  suitability  and  adaptation  to  the 
wants  and  aspirations  of  an  immortal  spirit  redeemed.  Nothing 
here  can  satisfy  it :  the  novelty  of  every  thing  here  departs — every 
thing  satiates.    But  at  the  right  hand  of  God  there  is    fulness  of 

joy,  and  pleasures  for  evermore."  It  is  the  prepared  Canaan 

after  all  the  trials  of  this  world's  wilderness — an  exemption  from 
all  evil.  , 

4.  It  is  the  kingdom  prepared  from  the  foundation  of  the  world, 
God  foresaw  that  man  would  fall,  and  his  purpose  to  redeem  was 
coeval  with  his  purpose  to  create,  that  both  might  yield  a  revenue 
of  praise  to  himself.  Eph.  i.  4.  0  wondrous  love !  before  this 
world  was  made,  even  then  did  J ehovah  form  the  plan  of  mercy  to 
save  sinners  ;  and  onwards  till  Christ  exclaimed  on  the  cross,  "  It 
is  finished,"  and  thence  till  now,  his  heart  has  been  fixed  on  the 
Happiness  of  believers,  and  it  is  his  own  blessed  promise,  "  I  will 
never  leave  thee,  nor  forsake  thee." 

Lastly.  What  a  radiant  influence  then  does  the  Royalty  of 
Christ,  and  the  arrangements  of  his  grace,  cast  over  future  scenes. 
He  is  our  King  and  our  God.  When  we  die,  he  will  stand  by  our 
bed,  having  the  keys  of  death  and  the  invisible  world  suspended 
at  his  girdle.  He  openeth  and  no  man  shutteth.  Death  is  entirely 
under  his  control.  In  those  solemn  moments,  he  will  appear  as  the 
Shepherd  of  his  flock,  as  the  unfailing  Surety  of  his  people,  and  as 
the  King  of  saints.  Then  the  soul,  about  to  leave  the  body,  and 
stretching  its  wings  for  its  flight,  will  have  an  Almighty  arm  on 
which  it  may  safely  recline.  With  one  hand  this  gracious  King 
shall  hold  the  anchor  of  hope,  and  with  the  other  signal  the  way 
to  glory. 

This  Almighty  King  has  power  over  the  grave,  and  at  the  last 
day,  he  will  descend  from  heaven,  and  raise  the  bodies  of  his  saints 
from  their  long  sleep  in  the  dust.  He  will  change  and  so  fashion 
our  vile  bodies  like  unto  his  own  glorious  body,  and  reunite  them 
to  our  souls,  purified,  immortal,  and  happy.  0  with  what  rapture 
shall  we  arise  to  gaze  on  the  Judge  descending  from  heaven,  ia 

the  glory  of  his  Father,  with  all  his  holy  angels."  How  will 
5  D 


50 


GOD  A  HABITATION. 


our  souls  beat  with  ecstacy  when  the  same  glorious  and  everlast- 
ing King  shall  place  us  on  his  right  hand  in  glory  and  honour, 
which  the  monarchs  of  earth  will  covet  in  vain,  and  before  which 
all  earthly  grandeur  shall  sink  to  nought.  With  what  heavenly 
melody  will  the  voice  of  the  Redeemer  sound  in  our  ears,  when  he 
proclaims,  Come,  ye  blessed,^'  etc.  How  will  the  soul  distend 
with  transport,  when,  accompanied  by  the  church  of  the  first-born, 
and  surrounded  by  thrones,  principalities,  and  powers,  it  shall 
commence  its  flight  towards  the  highest  heavens,  to  be  made  pil- 
lars there  to  go  out  no  more  for  ever.  What  a  celestial  sunshine 
will  irradiate  the  mind,  when  we  shall  be  presented  before  the 
throne  of  Jehovah,  and  settled  with  angels  and  saints  in  our  own 
immortal  inheritance,  and  final  home,  and  find  ourselves  free  from 
siii,  free  from  all  sorrow,  and  our  heavenly  life  commenced,  Avhich 
will  be  for  ever  vigorous  and  young.  Thy  sun  shall  no  more 
go  down/'  etc. 


XIII.  — GOD  A  HABITATION. 

A  METAPHORICAL  SKETCH. 


"Be  thou  my  strong  Habitation,  whereunto  I  may  continually  resort."  —  Ps.  Ixxf. 

8.  Or,  Ps.  xc.  1. — "Lord,  thou  hast  been  our  Dwelling-place  (or  habitation)  in  all 

generations." 

The  soul  needs  a  refuge.  Its  circumstances  are  of  a  necessitoun 
character. — ■ — Regard  man  as  a  vile,  condemned,  and  ruined  sin- 
ner, as  a  proof  that  he  wants  a  refuge.  Regard  the  Christian 

as  conflicting  with  sin,  the  flesh,  the  world,  etc.,  and  it  will  be. 

evident  that  a  Divine  Refuge  is  necessary  for  his  safety.  God 

therefore  bows  the  heavens  and  comes  down  to  be  the  refuge  of 
repentant  and  believing  sinners.  He  is  their  shelter  and  habita- 
tion through  life,  and  their  everlasting  portion  in  heaven.  "  Be- 
cause thou  hast  made  the  Lord,  who  is  my  refuge,  even  the  Most 
High  thy  Habitation;  there  shall  no  evil  befall  thee,  neither  shall 
any  plague  come  nigh  unto  thy  dwelling. Ps.  xci.  9,  10.  As  a 
well-fortified  castle  or  town  affords  safety  to  those  within  it,  so  is 
the  Lord  the  defence  of  his  people. 

I.  To  every  house  or  habitation  there  is  a  way  leading  to  it,  and 
a  door  through  which  to  enter  into  it,  which  is  freely  opened  only 
to  approved  friends. 

The  Lord  Jesus  Christ  is  the  Way  that  leads  to  this  Divine 
Habitation.  "I  am  the  ivay,'*  etc.  John  xiv.  6.  He  is  a  Prophet 
to  enlighten,  a  Priest  to  atone,  and  a  King  to  subdue  and  govern. 
He  is  also  called  the  Door,  which  lets  into  this  Habitation.  A 


GO©  A  HABTTATIOW. 


bl 


Door  that  is  always  open  to  the  penitent  and  believer.  Sea 
John  X.  9. 

"The  happy  gates  of  gospel  grace, 
Stand  open  night  and  day; 
Come,  sinners,  here  receive  supplies, 
And  drive  your  wants  away." 

II.  It  is  a  legal  right  and  propriety  which  render  a  habitation 
valuable,  and  interesting.  A  passer-by  may  cast  a  transient  look 
at  it,  but  it  does  not  interest  him  because  it  is  not  his. 

It  is  an  interest  in  God  through  Christ  that  causes  the  saint 
highly  to  prize  and  adore  him.  *'  Thou  art  my  God,  I  will  exalt 
thee  ;  I  will  praise  thy  name,''  Isa.  xxv.  1 ;  Ps.  cxviii.  28  ;  "  The 
Lord  is  my  portion,''  &c.  Lam.  iii.  24.  0  what  a  portion  !  Think 
of  his  attributes — of  the  riches  of  his  grace — the  gifts  of  his  Spirit — • 
the  purposes  of  his  love — the  guardianship  of  his  angels — the  in- 
fluence of  his  presence — the  provisions  of  his  house — the  promises 
of  his  word — and  the  glories  of  his  heaven ;  for  all  these  are  the 
rich  inheritance  of  God's  people.  All  these  are  mine  !  What  a 
rich  habitation !    What  a  precious  Dwelling-place  I 

When  I  can  say  my  God  is  mine, 
When  I  can  feel  thy  glories  shine, 
I  tread  the  world  beneath  my  feet, 
And  all  the  earth  calls  good  or  great. 

III.  A  habitation  or  house  is  a  shelter  or  covert  from  heat  and 
cold,  from  wind  and  rain,  from  snow  and  hail,  and  the  stormy 
blast. 

God  is  the  soul's  chief  and  only  Sanctuary.  "What  time  I  am 
afraid,  I  will  trust  in  thee,"  Ps.  Ivi.  3,  or,  as  the  original  means, 
/  will  retiree  into  thee,  as  my  Habitation,  for  shelter,  for  thou  art 
a  strength  to  the  poor  and  needy,  and  a  refuge  from  the  storm." 
See  Isa.  xxv.  4.  In  awful  convulsions  of  state,  revolutions  of 
kingdoms,  and  death-producing  epidemics,  which  afflict  the  world, 
Jiose  who  dwell  in  God  shall  be  perfectly  safe. 

If  burning  beams  of  noon  conspire 
To  dart  a  pestilential  fire, 
God  is  their  life,  his  wings  are  spread. 
To  shield  them  with  a  healthful  shade. 

If  vapours  with  malignant  breath 
Rise  thick,  and  scatter  midnight  death, 
Israel  is  safe,  the  poison'd  air 
Grows  pure,  if  Israel's  God  be  there. 

Union  with  God  prevents  coldness  and  indifference  in  spiritual 
fchings.  If  you  retire  from  this  habitation,  worldly  influence,  the 
pleasures  of  sin,  and  evil  communications  will  soon  dull  your  zeal, 
and  freeze  your  hearts.  The  blights  of  error,  apart  from  God, 
soon  destroy  the  plants  of  righteousness.  Dwell  in  love,  and 
dwell  in  God,"  and  by  the  celestial  fire  of  the  Holy  Spirit,  yoq 
will  be  rendered  ''fervent  in  spirit,  serving  the  Lord  with  courage^ 
resolution,  and  delight. 


52 


GOD  A  HABITATION. 


IV.  A  habitation  or  house  is  a  place  of  security  against  thieves, 
robbers,  assassins.  It  is  a  man's  castle  for  the  protection  of  him- 
self and  family. 

And  God  is  a  Sanctuary  for  his  people  when  they  are  assailed 
by  the  fiery  darts  of  the  Wicked  One,  or  by  the  malice  of  perse- 
cuting men,  or  by  the  corruption  of  their  hearts.  When,  there- 
fore. Christian,  thou  art  assailed  by  the  enemy,  retire  into  God  — 
throw  thyself  into  his  arms.    Satan  cannot  follow  thee  there. 

Thrice  happy  man  I  thy  Maker's  care. 
Shall  keep  thee  from  the  fowler's  snare; 
Satan  the  fowler,  who  betrays 
Unguarded  souls  a  thousand  ways. 

Just  as  a  hen  protects  her  hrood. 
From  birds  of  prey  that  seek  her  blood, 
Under  her  feathers,  so  the  Lord 
Makes  his  own  arm  his  people's  guard. 

V.  Our  habitation  is  our  home,  for  in  other  places  we  are  but 
strangers  and  sojourners.  It  is  the  place  of  domestic  comfort,  and 
pleasant  association.    We  love  home,  sweet  home  ! 

God  is  the  Christian's  home,  for  he  dwells  in  God.  The  very 
business  pursuits  of  life,  which  necessarily  lead  into  all  kinds  of 
society  —  the  customs  of  the  world  which  constantly  plead  for 
adoption — and  even  our  relationships  of  life  have  always  a  tendency 
to  separate  us  from  God.  Sometimes  we  feel  ourselves  allured  ;  — 
but  it  is  always  comfortable  to  return  home  to  God,  to  dwell  under 
the  shadow  of  his  wing,  and  to  see  his  beauty,  behold  his  glory, 

and  partake  of  the  riches  of  his  grace.  The  vain  amusements 

of  this  life,  its  scenes  of  gaiety,  the  tavern,  the  dance,  the  drama, 
and  the  tents  of  wickedness,  afford  no  satisfaction  to  the  regene- 
rated. He  could  not  be  at  home  there.  Spiritual  vitality  is  in  his 
heart — he  is  born  of  God,  therefore  he  can  only  be  at  home  in 
God.  He  is  afraid  of  wandering  from  this  delightful  home ;  and 
if  he  does  wander,  he  returns  praying, 

"Create  my  nature  pure  within. 
And  form  my  soul  averse  to  sin: 
Let  thy  good  Spirit  ne'er  depart, 
Nor  hide  thy  presence  from  my  heart. 

"I  cannot  lire  without  thy  light, 
Cast  out  and  banish'd  from  thy  sight 
Thy  holy  joys,  my  God,  restore, 
And  guard  me  that  I  fall  no  more." 

This  home  must  be  a  comfortable  home.  Ah !  what  are  all  the 
joys  of  earth  compared  to  the  "  fellowship  with  the  Father,  and 
with  his  Son  Jesus  Christ "In  him  are  hid  all  the  treasures 
of  wisdom  and  knowledge.'^     Whom  have  I  in  heaven  but  thee?'' 

Let  others  stretch  their  arms  like  seas, 

And  grjisp  in  all  the  sliore; 
Grant  me  the  visits  of  thy  face, 

And  I  desire  no  more. 


GOD  A  HABITATION. 


68 


VI.  A  habitation  is  the  place  of  rest  and  repose  after  the  toils 
and  fatigues  of  the  day. 

Night  is  the  time  for  rest; 

How  sweet  when  labours  close, 
To  frather  round  an  aching  breast, 

The  curtain  of  repose. 
Stretch  the  tired  limb?,  and  lay  the  head, 

Down  on  our  own  delightful  bed. 

God  is  a  rest,  to  the  sinner  at  the  time  of  his  conversion.  Con- 
vinced of  sin — under  the  curse  —  terrified  by  the  lightning's  flash, 
and  the  thunder's  roar,  as  they  utter  the  curse  of  Sinai's  broken 
law,  he  hears  with  rapture  the  invitation,  "  Come  unto  me,  all  ye 
that  labour,''  etc.  Matt.  xi.  28.  He  is  glad  to  repose  in  God,  and 
to  be  sa-ved  by  rich  free  grace.  The  glorious  attributes  of  Jehovah 
are  like  so  many  retiring  rooms,  places  of  security,  and  repose. 

Return  to  thy  rest,"  Ps.  cxvi.  7.  The  Psalmist  uttered  this 
language  in  a  time  of  affliction  and  distress.  And  is  it  not  a 
precious  privilege  in  all  our  sorrows,  and  when  puzzled  with  the 
complexity  of  Divine  Providence,  to  be  allowed  to  repose  our  souls 
on  the  Divine  attributes  ?  He  is  omniscient,  and  knows  what  is 
best  for  us,  and  we  ought  to  bow  to  his  will.  He  is  all-wise,  and 
commands  all  things  to  work  together  for  our  good.  He  is  almighty 
— faithful  —  infinitely  good,  etc. 

VII.  A  house  or  habitation  is  often  a  place  of  hospitality,  to 
which  friends  are  invited,  where  strangers  are  sometimes  enter- 
tained, and  beggars  relieved. 

Then  look  at  God.  He  is  always  "  waiting  to  be  gracious.'* 
**  My  God  shall  supply  all  your  need,  out  of  his  riches  in  glory, 
by  Christ  Jesus."  To  all  distressed  and  anxious  sinners,  he  utters 

his  love,  "Ho!  every  one  that  thirsteth,"  etc.    Isa.  Iv.  1.  Ho 

has  given  his  gospel  to  the  Gentiles,  and  he  receives  into  union 
with  himself  the  vilest  of  the  vile.  "  Then  hath  God  granted  " 
etc.  Acts  xi.  18  ;  Luke  i.  53  ;  James  i.  5.  He  manifests  his  gracious 
presence  in  his  house,  and  it  is  that  presence  which  makes  it  a 
banqueting-house. 

VIII.  He  that  is  houseless  is  in  a  very  desolate  and  miserable 
Btate,  and  exposed  to  very  great  inconvenience. 

He  that  dwells  not  in  God  through  Christ,  is  **  without  God, 
without  hope,  and  without  Christ  in  the  world."  To  him  God  is  a 
**  consuming  fire." 

APPLICATION. 

1.  The  superiority  of  the  Christian's  privilege.  He  dwelleth 
in  God,  and  God  is  his  portion.  Ail  other  possessions  are  earthly ; 
this  is  Divine.  Other  portions  are  confined  to  the  body.  This 
blesses  both  body  and  soul.  Other  portions  satiate ;  this  is  always 
satisfying.  Other  portions  must  perish ;  this  will  bless  and  enrich 
for  ever. 

2.  It  requires  circumspection  of  life  —  a  constant  desire  and 

5* 


54 


DISSOLUTION  FOLLOWED  BY  GLORY. 


endeavour  to  please  God,  lest  we  should  be  turned  out  of  our  habi- 
tation ;  for  can  two  walk  or  dwell  together  except  they  be  agreed  ? 

3.  How  great  is  the  folly  of  those  whose  desires  and  aims  centre 
in  earthly  things,  which  are  but  for  a  season,  and  ultimately  lead 
to  ruin  1 

4.  Christ  ever  presents  himself  as  the  accessible  Way,  and  the 
Open  Door  to  fellowship  with  God. 


IV. —DISSOLUTION  FOLLOWED  BY  GLORY. 

PART  I. 

"For  we  know  that  if  our  earthly  house  of  this  tabernacle  were  dissolved,  we  hars 
a  building  of  God,  a  house  not  made  with  hands,  eternal  in  the  heavens." — 2  Cor.  v.  1. 

That  which  constitutes  the  Christian's  bliss  and  support  in  this 
world,  is  the  hope  of  a  glorious  immortality.  This  cheers  his 
mind  at  all  times,  but  especially  in  the  time  of  adversity,  and  in 

the  prospect  of  death.  Such  was  the  experience  of  the  Apostles, 

as  we  learn  from  the  preceding  chapter.  He  refers,  v.  8,  etc.,  to 
the  severe  trials  which  they  endured  for  Christ's  sake.  But  the 
influence  of  the  Divine  Spirit  strengthened  their  faith  and  hope, 
V.  14 — 16,  and  by  that  means  they  were  enabled  to  despise  all 
their  sufferings  in  the  cause  of  truth,  and  to  rejoice  in  prospect  of 

heavenly  glory!  —  v.  17,  18.  It  is  as  if  the  Apostle  had  said, 

**  Brethren,  see  what  we  suffer  for  Christ's  sake;  but  these  are 
our  present  and  everlasting  profit ;  we  are  goin^  forth  Aveeping 
now,  but  we  shall  return  again  with  joy,  Ci^c.  These  sufferings 
are  great  and  overwhelming,  and  eventually  they  will  crush  us, — 
our  bodies  will  soon  be  dissolved  in  martyrdom,  but  this  trying 
process  will  last  only  for  a  moment,  after  which  we  are  sure  of  a 
building  of  God,  etc.  Dissolved!  ah  !  let  these  bodies  be  dissolved, 
and  let  our  enemies  and  death  do  their  worst,  yet  they  cannot 
injure  our  souls,  nor  rob  us  of  our  house  eternal  in  the  heavens." 

I.  The  Dissolution  of  the  body  as  represented  by  the 
Apostle. 

The  various  expressions  by  which  the  Apostle  represents  it  are 
worthy  of  particular  consideration. 
1.  His  description  of  the  human  hody, 

(1)  He  calls  it  a  house.  The  word  house  refers  to  the  body,  as 
the  habitation,  or  the  dwelling-place  of  the  soul.  The  soul  dwells 
in  it  as  we  dwell  in  a  house.  Thus  Solomon  speaks  of  it  as  a 
house,  and  when  old  age  and  death  come,  he  describes  the  doors 
%s  being  shut,  and  the  windows  as  being  darkened,  Eccles.  xii.  3. 

It  is  called  a  house,  because  it  displays  the  infinite  skill  and 
wisdom  of  its  Architect  and  Creator,    Just  as  you  stand  by  some 


DISSOLUTION  FOLLOWED  BY  GLORY. 


55 


beautiful,  building,  some  magnificent  palace  or  temple.  You  admire 
its  symmetry,  its  chasteness,  its  beautiful  sculpture,  its  vast  ex- 
tent, etc.,  and  you  say,  The  Architect  was  endowed  with  uncom- 
mon genius,  and  the  builders  and  other  workmen  with  elaborate 
skill  and  taste. 

Contemplate  the  human  body  and  all  its  parts  —  the  bones,  the 
muscles,  the  tendons  and  ligatures,  the  brain,  the  nerves,  the 
circulation  of  the  blood,  the  respiration,  the  organs  of  sight,  hear- 
ing, taste,  touch,  smell,  and  speech.  Consider  that  all  the  parts 
of  the  human  machine  are  adjusted  with  the  greatest  exactness  — 
that  there  is  not  one  member  superfluous,  nor  any  thing  wanting 
that  is  necessary  either  for  ornament  or  use,  and  you  will  exclaim 
like  the  Psalmist,  "  I  am  fearfully  and  wonderfully  made ;  — 
made  by  God,  and  not  come  into  existence  by  mere  chance,  or  by 
the  operation  of  some  undefined  chemical,  magnetical,  or  electrical 
power  in  Nature.  No.  God — the  Triune  Deity,  said,  "  Let  us  make 
man.''  *'  So  God  created  man  in  his  own  image,  in  the  image  of 
God  created  he  him." 

Has  that  watch — that  steam-engine — that  machine  which  spins 
or  weaves,  sprung  from  chance  ?  All  have  had  a  contriver  and  a 
creator.   Apply  the  same  argument  to  the  creation  of  man^s  body. 

(2)  It  is  called  a  house  on  account  of  its  glorious  inhabitant  — 
the  soul.  It  is  the  residence  of  an  immortal  spirit.  "  There  is  a 
Bpirit  in  man,  and  the  inspiration  of  the  Almighty,''  etc.  Job, 
xxxii.  8.  This  inhabitant  is  more  valuable  than  the  world,  for 
**  What  is  a  man  profited,"  etc.  Matt.  xvi.  26.  The  body  then  is 
dignified  by  the  soul,  and  all  the  claims  of  the  body,  and  all  the 
possessions  and  enjoyments  of  earth,  should  be  made  subordinate 
to  the  infinite  concerns  of  the  soul,  the  tenant  of  the  body,  the 
glorious  jewel  of  the  earthly  casket. 

(3)  It  is  called  an  earthly  house,  a  frail  tenement,  whose  founda- 
tion is  in  the  dust.  The  word  earthly  stands  opposed  to  "  heavenly," 
or  to  the  "  house  eternal  in  the  heavens."  The  term  refers  to  its 
origin,  "  The  Lord  God  formed  man  of  the  dust  of  the  ground." 
This  is  the  origin  of  all  —  from  the  monarch  on  the  throne,  to  the 
humble  peasant  in  his  hut.  Some  may  boast  their  lineage,  their 
proud  ancestry  —  their  noble  blood  —  their  relationship  to  the 
great  —  but  look,  ye  children  of  vanity,  down  to  the  dust,  whence 
you  sprung,  and  whither  you  must  go.  *'  Dust  thou  art,  and  unto 
dust  thou  shalt  return." 

The  body  then  is  called  an  earthly  house,  on  account  of  its 
origin  —  because  it  derives  its  sustenance  from  the  produce  of  the 
earth — and  because  by  the  lapse  of  time,  and  the  ravages  of  disease, 
it  is  ever  tending  to  its  mother  earth.  The  days  of  childhood  and 
youth  rapidly  pass  away  —  the  beauty  and  strength  of  manhood 
Boon  fade — the  infirmities  of  age  are  very  soon  succeeded  by  death. 
**Man  dieth  and  waste th  away,  yea,  man  giveth  up  the  ghost,  and 
where  is  he  ?  " 

(4)  The  body  is  also  compared  to  a  tabernacle,  which  means  a 


56 


DISSOLUTION  FOLLOWED  BY  GLORY. 


booth  or  tent,  a  moveable  dwelling,  composed  of  j,  few  slight  poles 
put  into  the  ground,  covered  with  canvass,  and  secured  by  cords. 
Che  idea  conve3^ed  is  this,  that  the  body  is  not  to  be  the  perma- 
nent dwelling-place  of  the  soul.  The  body  resembles  a  tent,  erected 
for  a  temporary  purpose,  and  easily  taken  down  in  migrating  from 
place  to  place.  The  body  possesses  no  principle  of  permanency.  It 
can  be  held  together  but  a  little  time.  It  is  like  a  hut  or  a  cottage 
that  is  shaken  by  every  gust  of  wind ;  like  a  tent  when  the  pins 
are  loose,  and  the  cords  unstranded,  or  rotten,  and  which  the  wind 
will  soon  sweep  away. 

It  implies  too  the  mutable  nature  of  man^s  circumstances. 
Sometimes  in  wealth,  then  in  poverty.  Situated  in  this  position, 
then  it  is  reversed. 

2.  The  solemn  fact:  "the  earthly  house  of  this  tabernacle" 
must  be  "  dissolved.'' 

The  word  "dissolve"  means  to  disunite  the  parts  of  anything; 
and  it  is  applied  to  the  act  of  throwing  down,  or  destroying  a 
building.  In  the  text  it  is  applied  to  the  body  as  a  temporary 
dwelling  that  must  be  taken  down, — in  fact,  to  the  dissolution  of 
the  body  in  the  grave.  It  can  easily  be  dissolved,  and  made  to 
return  to  its  primitive  elements;  for  frail  and  feeble  are  the  bodies 
of  those  "that  dwell  in  houses  of  clay,  whose  foundation  is  in  the 
dust,  who  are  crushed  before  the  moth.''  —  Job  iv.  9. 

It  will  be  dissolved  by  means  of  disease,  which  may  be  quick  in 
its  operation,  dissoh'ng  the  earthly  house  in  a  very  short  time  — 
or  chronic,  slow  in  its  ravaging  power,  but  sure  at  length  to  dis- 
solve the  house  of  clay.  The  operation  of  disease  may  be  gentle, 
or  it  may  be  violent,  storming  the  poor  clayey  tenement,  and  dis- 
solving it  into  dust 

It  may  be  dissolved  by  casualty,  or  accidents,  as  they  are  called. 
In  a  moment,  in  the  twinkling  of  an  eye,  the  body  may  be 
dissolved. 

It  may  be  dissolved  by  gradual  decay.  Life  may  be  prolonged 
to  the  utmost  extent,  three  score  years  and  ten,  or  four  score  years, 
to  the  time  of  infirmity,  sorrow,  or  second  childhood,  yet  the  body 
shall  be  dissolved  at  last. 

Mark  the  process  of  the  dissolution  of  an  old  man,  as  portrayed 
by  Solomon,  Eccles.  xii.  He  compares  the  body  to  a  House.  The 
"  keepers  of  the  house  shall  tremble,"  the  hands  shall  become 
paralytic,  tremulous,  and  lose  their  grasp.  "  The  strong  men  shall 
bcw  themselves,"those  firm  and  able  columns,  the  legs,  shall  sink 
nder  the  weight  of  the  body.  "  The  g''inders,"  the  teeth,  "shall 
cease,  because  they  are  few,"  and  the  work  of  mastication  shall 
be  imperfectly  performed.  Dim  suffusion  shall  veil  the  organs  of 
sight,  for  "  they  that  look  out  of  the  windows  shall  be  darkened." 
"  The  doors,"  or  valves,  "  shall  be  shut  in  the  streets,"  or  alleys 
of  the  body,  when  the  digestive  powers  are  weakened,  and  "the 
sound  of  the  *  internal'  grinding  is  low."  Sleep  now  loses  its  re- 
freshing influence ;  he  rises  up  "at  the  voice  of  the  bird."  His 


DISSOLUTION  FOLLOWED  BY  OLORT. 


57 


Toice  which  once  charmed  an  auditory  with  its  musical  cadence, 
now  charms  no  more.  Music  once  delighted  him,  but  in  a  great 
measure  it  has  lost  its  influence  upon  him ;  for  all  "  the  daughters 
of  music  shall  he  brought  low/'  Timidity  and  distrust  will  pre- 
dominate, and  he  will  be  alarmed  at  every  thing;  "he  will  be 
afraid  of  that  which  is  high,  and  fears  shall  be  in  the  way/'  As 
the  early  "  almond  tree,''  when  it  flourishes  in  full  blossom,  his 
hoary  head  shall  be  conspicuous  in  the  congregation,  the  sure 
prognostic,  not  of  spring,  alas,  but  of  winter;  he  who  like  "the 
grasshopper  in  the  Sjeason  of  youth,  was  so  sprightly  in  his  motions, 
now  scarcely  able  to  crawl  upon  the  earth,  "  shall  be  a  burden" 
to  himself ;  and  the  organ  of  sense  being  vitiated  and  impaired, 
"desire"  and  appetite  shall  fail.  Thus  "man"  gradually,  but 
surely,  "  goeth  to  his  long  home,"  the  grave,  and  "the  mournerrj 
go  about  the  street,"  the  long,  hollow  groans,  and  throat  rattlings 
prognosticate  extreme  debility,  and  speedy  extinction  of  life ;  for 
the  spinal  marrow,  that  "silver  cord,"  Avith  the  infinite  ramific?- 
tions  of  the  nerves,  thence  derived,  will  be  relaxed  and  lose  ics 
tone;  "and  the  golden  bowl,"  the  container  of  the  brain,  from 
which  it  proceeds,  "  shall  be  broken,"  or  rendered  unfit  to  perform 
its  functions.  The  vessel,  by  which,  as  a  "pitcher,"  the  blood  is 
carried  back  to  the  right  ventricle  of  the  heart  for  a  fresh  supply, 
"shall  be  broken  at  the  fountain,"  the  heart,  "and  the  wheel,"  or 
instrument  of  circulation,  which  throws  it  forth  again  to  the  ex- 
tremities of  the  body,  "shall  be  broken  at  the  cistern." 

Thus  the  blood  becomes  stagnate  ;  the  lungs  cease  to  respire ;  all 
motion,  voluntary  and  involuntary,  ceases ;  the  body,  the  house  of 
the  immortal  spirit,  is  no  longer  tenan table,  and  the  soul  takes  its 
flight  into  the  eternal  world.  The  man  dies,  and  "  the  dust  re- 
turns to  the  earth  as  it  was."  Putrefaction  and  solution  take  place ; 
the  whole  mass  becomes  decomposed,  and  at  length  is  reduced  to 
its  original  dust,  while  the  "  spirit,"  which  God  at  first  breathed 
into  man,  even  an  immortal  soul,  "  returns  to  God  who  gave  it." 
Well  might  Solomon  exclaim,  "  Vanity  of  vanities,  all  is  vanity.'' 

This  dissolution  will  certainly  take  place  ;  .it  is  a  universal  law. 
None  can  evade  it — nothi^^  can  prevent  it.    Death  can  never  be 

bribed  by  wealth.  "  It  is  appointed  for  all  men  once  to  die." 

Heb.  ix.  27. 

This  truth  is  very  solemn  and  affecting.  However  strong  and 
robust  —  however  beautiful  and  well-fed  —  however  near  and  dear 
to  us  by  the  ties  of  blood  and  aff*ection,  the  body  must  be  dissolved, 
and  the  tabernacle  taken  down.  The  countenances  which  have 
beamed  upon  us  with  so  much  intelligence,  and  difi'used  life  in  the 
social  circle,  must  all  be  changed  and  see  corruption.  For  ever 
silent  will  be  the  captivating  tongue,  and  the  engaging  form  shall 
be  prostrated  in  the  dust.  The  man  of  talent,  the  noble  philan- 
thropist, the  able  minister,  the  munificent  donor,  the  man  of  ex- 
emplary piety,  and  all  those  who  have  been  the  greatest  blessing 


d8 


HOPE  OF  IMMORTALITY. 


to  the  church  and  to  the  world,  must  be  buried  in  the  dust.  Theij 
lips  must  be  sealed  in  silence,  and  their  voice  be  heard  no  more. 

APPLICATION.  / 

This  affecting  subject  should  teach  us, 

1.  Humility,    We  are  sinners,  and  the  death  of  the  body  is  the 

consequence  of  sin.  Humility,  —  why  should  we  be  proud? 

The  grave  and  its  corruption  are  our  portion.  "  Naked  came  we 
into  the  world,  and  naked  shall  we  return. 

2.  Gratitude.  God  has  provided  us  strong  consolation  in  pros- 
pect of  dissolution.  By  the  gift  of  Christ— by  his  finished  work  on 
the  cross  —  by  his  resurrection  from  the  grave,  he  has  despoiled 
death  of  his  sting,  and  robbed  the  grave  of  its  power.  *'A11  thanks 
to  him  who  scourged  the  venom  out.'' 

3.  Watchfulness.  The  time  of  dissolution  is  uncertain.  Habit- 
uate the  mind  to  think  of  death,  to  feel  that  this  world  is  not  our 
rest.  Not  to  render  life  gloomy,  but  to  endow  it  with  Christian 
philosophy — which,  by  virtue  of  the  redeemer's  death,  estimates 
aissolution  as  the  process  by  which  the  soul  is  translated  to  the 
immortal  inheritance. 


XV.  — THE  CHEISTIAN  IN  THE    PROSPECT  OF 
DEATH  CHEERED  BY  THE  HOPE  OF 
IMMORTALITY. 

PART  II. 

For  we  know  that  if  our  earthly  house  of  this  tabernacle  were  dissolved,  we  have  ft 
building  of  God,  an  house  not  made  with  hands,  eternal  in  the  heavens.  —  2  Cor 
V.  1. 

The  value  of  any  pursuit  is  to  be  ascertained  by  its  results.  

This  is  especially  the  case  in  spiritual  things.  Say  ye  to  the 
righteous,  it  shall  be  well  with  him ;  woe  to  the  wicked,  it  shall  be 
ill  with  him.^^  Isa.  iii.  10,  11.  The  great  difference  between 
holiness  and  sin,. the  saint  and  the  sinner,  is  indicated  by  the  pros- 
pect which  they  have  of  eternity.  The  sinner's  heart  is  often  filled 
with  the  bitterness  of  his  own  ways,  and  of  a  future  glorious  im- 
mortality he  has  no  hope,  but  a  fearful  looking  for  of  judgment. 

 Hence  the  dissolution  of  the  body  is  a  dreadful  subject  for 

contemplation ;  but  still  more  awful  is  the  contemplation  of  his 
eternal  state  as  an  exile  from  God. — —But  how  different  is  the 
experience  of  the  righteous !  "  For  we  know  that  when,''  etc. 
Such  is  the  Christian's  hope.  The  body  shall  be  dissolved  in 
death,  but  immediately  after  that  dissolution,  the  soul  shall  have 


HOPE  OF  IMMORTALITY. 


59 


building  of  God,  a  habitation  far  superior  to  any  dwelling-place 
ever  made  by  human  hands,  a  blessed  mansion  in  the  heavens, 
where  God  displays  his  glorious  presence,  and  where  light,  purity, 
and  felicity  are  fuund  in  full  perfection ;  and  this  mansion  shall 
endure  for  ever. 

Having  considered,  I.  the  Dissolution  of  the  body,  consider  now, 

II.  The  Blessed  Hope  of  Immortality  experienced  by  the 
Christian  in  prospect  of  dissolution.  **  We  have  a  building,'* 
etc. 

This  language  has  a  two-fold  aspect.  It  refers  to  heaven  as  the 
future  residence  of  believers,  and  to  the  resurrection  and  glorifica- 
tion of  the  body  itself. 

1.  To  heaven  as  the  residence  of  the  Deity  and  all  the  celestial 
inhabitants.  Into  that  glorious  abode  the  soul  of  the  believer  en- 
ters to  reside  till  the  body  shall  be  raised,  glorified,  and  reunited 
to  it.  It  is  my  purpose,^'  as  if  the  Redeemer  had  said,  to  build 
thy  body  afresh ;  in  the  mean  time,  come  and  live  with  me.^^ 

In  this  sense  Macknight,  and  some  others,  understand  the 
language  as  referring  to  the  mansions  w^hich  God  has  fitted  up  for 
his  people  in  heaven,  and  which  the  Lord  Jesus  has  gone  to  pre- 
pare for  them.  John  xiv.  2,  etc.  What  a  delightful  description 
Christ  gives  here  of  the  believer^s  felicity !  Every  word  is  full  of 
the  sweetest  melody. 

It  is  a  blessed  thing  that  heaven  has  been  revealed  to  man. 
That  revelation  harmonizes  with  the  Christian's  wishes.  He  longs 
to  be  at  rest.  It  is  the  heaven  in  which  he  will  be  free  from  all 
the  storms  of  adversity,  sickness  and  death.  It  is  the  social  home 
in  which  he  will  converse  with  all  the  bright  intelligences  of  his 
Father's  house  on  high.  It  is  the  region  of  light,  where  all  the 
dark  mysteries  of  earth  shall  be  explained  to  his  satisfaction  and 
joy.  It  is  the  scene  of  ineffable  delight,  in  the  presence  of  God, 
where  there  is  fulness  of  joy,  etc.  It  is  the  promised  inheritance, 
the  abiding  kingdom,  the  sacred  temple,  the  heavenly  Jerusalem, 
where  he  shall  possess  all  those  riches  and  felicities  which  his 
heavenly  Father  has  promised  him.  It  is  the  habitation  of  purity, 
where  he  shall  sin  and  weep  no  more  —  the  habitation  of  triumph 
where  foes  shall  annoy  him  no  more  —  the  Paradise  of  bliss  where 
he  shall  sorrow  no  more,  and  the  habitation  of  immortal  life  where 
he  shall  sicken  and  die  no  more.  There  he  shall  wear  the  fade- 
less crown,  wave  the  imperishable  palm  of  victory,  and  strike  the 
harp  of  lofty  praise  for  ever.  "  Blessed  be  the  God,''  etc.  1  Pet, 
i.  3. 

The  Apostle's  description  of  heaven  in  the  text  is  figurative,  an(i 
very  expressive.  He  compared  the  body  to  an  earthly  house,  a 
frail,  mutable  tabernacle.  But  the  future  abode  of  the  righteous 
is  very  different.    It  is  **a  building  of  God,"  etc.   Observe 

(1)  It  is  "a  building  of  God"  The  apostle  evidently  means 
that  it  has  been  designecT  by  God,  aud  made  by  him,  that  he  ii 


60 


HOPE  OF  IMMORTALTTT. 


the  Architect  and  Creator  of  that  future  and  eternal  dwelling. 
This  conveys  the  idea  of  glorious  magnificence;  the  infinite  Jehovah 
has  designed  and  built  the  heavenly  house.  What  then  must  be 
its  glory  !  It  is  the  production  of  his  wisdom  and  power.  Look 
at  this  earth,  its  mountains  and  valleys,  its  forests  and  plains,  its 
beautiful  foliage  and  its  lovely  flowers,  its  mighty  seas  and  noble 
rivers,  and  all  the  various  species  of  living  things.  Look  at  those 
stellary  heavens,  the  stars,  the  moon,  the  suns,  yea,  millions  of 
suns,  scattered  throughout  boundless  space.  Do  not  these  opera- 
tions of  his  hands  proclaim  his  eternal  power  and  Godhead  ?  If 
he  has  invested  these  outer  things  with  so  much  beauty  and 
grandeur,  then  0  what  must  be  the  grandeur  and  glory  of  that 
heaven  which  he  has  specially  built  for  himself  "^nd  his  favorites! 
The  planets  may  be  glorious  —  the  suns  existing  in  boundless 
space  may  be  glorious,  but  their  light  is  pale  and  feeble,  and  their 
quality  mean  when  compared  with  God's  dwelling-place  on  high. 
Contrast  a  peasant's  hovel  or  cot  with  the  palace  of  imperial 
majesty;  compare  the  indigence  of  a  beggar  with  the  wealthy 
resources  of  a  monarch ;  compare  the  barren  intellect  of  an  idiot 
with  the  mighty  devisings  of  extraordinary  genius  as  put  forth  by 
some  philosophers,  machinists,  engineers,  and  architects,  and  you 
will  find  an  illustration  of  the  statement  of  the  Apostle.  The 
wisest  and  most  powerful  men  have  been  created  by  God.  He 
created  their  genius,  he  invested  them  with  power  to  work !  0 
then  what  must  be  the  beauty,  the  grandeur,  and  glory  of  the 
palace  of  God !      We  have  a  building  of  God.^' 

(2)  The  figure  in  the  text  conveys  the  idea  of  social  enjoyment. 
It  is  a  house.  "A  house  not  made  with  hands."  A  house  is  a 
home.  Heaven  is  a  large  and  glorious  home,  inhabited  by  Jehovah 
and  all  his  holy  and  happy  family.  The  Eternal  dwells  there 
arrayed  in  all  his  glorious  majesty,  and  manifesting  all  his  paternal 
love.  There  he  communes  and  converses  with  his  people.  There 
the  infinite  God  with  the  greatest  familiarity  of  a  Father  opens 
his  heart  and  reveals  his  mind  to  all  his  family.  It  is  a  large 
house  containing  a  large  family  —  consisting  of  angels  and  arch- 
angels, of  cherubim  and  seraphim,  and  believers  redeemed  from 
sin  and  death.    It  is  a  great  company  which  no  man  can  number. 

Rev.  vii.  9.    It  is  a  happy  family  a  harmonious  family  a 

family  whose  hearts  are  full  of  heavenly  burning  love. 

(3)  It  is  "  a  house  not  made  toith  hands.''  Not  by  the  hands  of 
men,  for  heaven  is  infinite,  and  created  man  can  never  create  that 
which  is  infinite.  Not  by  angelic  hands,  for  angels  too  are  created 
beings,  and  creative  agency  is  not  within  their  province.  God  is 
the  Creator  of  all  things  ;  no  being  in  heaven  or  earth  participates 
with  him  in  the  .glory  of  creation.  Heaven  was  not  built  by  any 
creature,  neither  was  it  formed  out  of  any  j  re-existent  matter, 
nut  created  immediately  by  God  himself.  "  Not  with  hands.'' 
This  conveys  the  idea  infinite  perfection  and  eternal  2y<^Tmanence. 
A  mechanic  may  contrive  and  produce  a  machine,  and  deem  it 
perfect.    Another  man  inspects  it,  discoveis  its  imperfection,  and 


HOPE  OF  IMMORTALTTT. 


61 


produces  a  better.  What  appears  perfect  to  one  man,  appears 
imperfect  to  another.  Man  cannot  compete  with  nature.  "  Who 
can  paint  like  nature  How  imperfect  do  the  works  of  men 
appear  to  the  eye  of  an  angel  —  to  the  eye  of  God  !  *'  His  work  is 
perfect/'  and  when  he  created  heaven,  the  creature  was  perfect  — 
perfect  beauty,  grandeur,  purity,  happiness,  light,  knowledge,  and 
glory,  entire  and  wanting  nothing. 

How  different  from  the  work  of  human  hands !  They  are  imper-  . 
feet,  mean,  and  perishable.  But  this  house  is 

(4)  Eternal  in  the  heavens  J'  It  is  remarkable  that  nearly  every 
promise  and  description  of  heaven  is  associated  with  some  adjective 

or  representation,  indicating  eternal  perpetuity.  It  is  called 

"  eternal  life,''  "  the  everlasting  kingdom,"  "  the  inheritance  in- 
corruptible," etc.,  and  "the  crown  of  glory  that  fadeth  not  away." 

Such  expressions  abound  in  the  New  Testament.  The  house, 

therefore,  which  the  Christian  shall  inhabit  will  never  be  subject 
to  decay  or  dissolution.  The  revolutions  of  earth — the  concussions 
of  nature,  and  all  the  vast  changes  which  affect  man's  condition 
here,  will  never  be  known  there.  Is  heaven  a  state  of  joy  ?  It  is 
eternal.  Is  it  a  state  of  festive  delight  ?  It  is  eternal.  Is  it  a 
state  where  blessed  spirits  commingle  in  holy  intercourse  ?  It  is 
eternal.  Is  it  a  state  of  holy  rapture  and  praise.  It  is  eternal. 
Is  it  a  state  of  glorious  vision  ?  It  is  eternal.  Is  it  a  state  of 
delightful  perambulation  on  the  golden  streets,  under  the  tree  of 
life,  by  the  pellucid  streams  of  the  river  of  the  water  of  life,  with 
agreeable  associates  ?    It  is  eternal. 

Beyond  this  world  a  city  stands; 
A  city  there  not  made  with  hands: 

Where  God  the  Saviour  reigns ; 
'Tis  built  for  sinners  bought  with  blood 
Redeemed  and  sanctified  to  God, 

And  cleansed  from  a}l  their  stains. 

The  cities  of  the  world  must  fall, 
However  solid,  they  must  all 

The  common  ruin  share. 
But  yonder  city  still  appears, 
Unchangeable  through  endless  years; 

For  God  himself  is  there. 

Haying  considered  the  Building  of  God,"  in  which  the  soul 
«>haH  dwell  till  the  resurrection-day,  and  in  which  afterwards  the 
whole  glorified  man  shall  reside  for  ever,  consider 

2.  The  Resurrection  of  the  body.  The  body,  the  *'  earthly  hoa^e 
of  this  tabernacle,"  *  shall  be  dissolved.    It  shall  be  resolved  into 


♦The  word  '■'-tabernacle''^  alludes  to  the  ancient  Jewish  tabernacle,  which  on  all 
removals  of  the  con<rregar.ion.  was  dissoIve<l  and  taken  in  pieces;  and  the  ark  of  the 
covenant,  covered  with  curtains,  was  carried  by  itself;  and  when  they  came  to  the 
place  of  rest,  then  the  dissolved  parts  of  the  talx'inacle  were  put  together  as  before. 
Considering  the  simile  in  connection  with  the  doctrine  of  the  resurrection,  the  »postle 
evidently  wished  to  convey  the  idea:  —  that  as  the  tabernacle  was  taken  down  in  order 
to  be  again  put  together,  so  the  body  is  to  be  dissolved  in  order  to  be  re-ecUficd ;  that  ad 
the  ark  of  the  covenant  subsisted  by  itsiilf  while  the  tabernacle  was  down,  so  can  tb« 
soul  when  separated  from  the  body;  that  as  the  ark  had  then  its  own  veil  for  the 
covering.  Kx.  xi.  21,  so  the  soul  is  to  have  some  vehicle  in  which  it  shall  sub&isi  till  it 
receives  its  body  at  the  resurrection.  —  Dr.  Adam  Ctarkt. 

G 


62 


HOPE  OF  IMMORTALITY. 


its  primitive  elements.  In  innumeral)le  particles  it  shall  bu 
scattered  about  on  the  face  of  the  earth,  and  shall  even  become 

the  source  of  vegetable  and  animal  life.  But  the  Almighty 

Saviour  can  re-collect  the  scattered  atoms,  and  reanimate  the  life- 
less dust.  Who  can  limit  his  powder?  Who  can  restrain  his  infinitp 
might  ?  He  that  made  the  body  at  first  from  the  dust  of  the  ground 
can  surely  raise  it  up  from  the  dead.  "  I  am  the  resurrection  and 
the  life."    See  John  xi.  25,  26  ;  Phil.  iii.  20,  21.* 

To  doubt  the  povs^er  of  Almighty  God  in  this  important  affair 
would  be  more  absurd  than  to  doubt  the  power  of  a  machinist  to 
repair  or  reconstruct  a  damaged  and  broken  instrument  or  machine. 
Though  that  may  be  broken  and  ruined,  yet  the  genius  of  man  is 
not  destroyed.  He  can  gather  up  the  fragments  and  repair  them, 
and  probably  produce  a  superior  instrument.  He  constructed  jt  at 
the  first,  and  he  has  the  same  ability  now  as  then,  or  very  likely 
that  ability  has  been  greatly  improved  by  experience. 

The  human  machine,  the  body,  has  been  broken  and  ruined  by 
sin.  It  lies  scattered  in  the  grave ;  but  the  Almighty  Saviour 
stands  by  that  grave,  and  says,  "I  will  raise  it  again  at  the  last 
day.  From  those  particles  I  will  produce  a  more  beautiful  house 
for  the  habitation  of  the  soul.  I  will  endue  it  with  the  principle 
of  immortality.  All  power  is  given  unto  me  both  in  heaven  and 
upon  earth.  The  resurrection,  though  mysterious,  is  a  small 
matter  compared  with  the  mighty  operations  of  my  hand.  The 
government  is  upon  my  shoulder ;  I  govern  all  worlds.  Therefore 
weep  not,  doubt  not.  *  Thy  dead  men  shall  live ;  together  with 
my  dead  body  shall  they  arise.  Awake  and  sing,  ye  that  dwell 
in  the  dust,  for  the  dew  is  the  dew  of  herbs,  and  the  earth  shall 
cast  out  the  dead.^ Isa.  xxvi.  19 ;  1  Cor.  xv.,  many  parts  of  it 
beautifully  illustrate  and  establish  the  doctrine  of  the  resurrection. 

Lastly.  All  true  Christians'j^eZ  assured  that  they  have  a  buildi7ig 
of  God,  etc.  *'  We  know."  The  Apostles  felt  persuaded  that  if 
even  the  body  should  die  by  martyrdom,  they  should  enter  heaven, 
and  their  bodies  be  raised  to  life  again.  "We  know"  is  the 
language  of  strong  and  unwavering  assurance.  They  had  no  doubt 
on  the  subject.  And  this  assurance  of  faith  may  be  attained  by 
the  study  of  God's  word,  by  much  prayer,  and  dependence  upon 
the  operations  of  the  Spirit. 


*  As  the  finding  out  the  particulars  of  the  dust  of  our  bodies  discovers  the  rastnesg 
of  the  knowledge  of  God;  so  to  raise  them  will  manifest  the  glory  of  his  power  as 
much  as  creation.  Bodies  that  have  mouldered  away  into  multitudes  of  atoms,  het^n 
resolved  into  the  elements,  passed  through  varieties  of  changes;  been  sometimes  the 
matter  to  lodge  the  form  of  a  plant,  or  been  turned  into  the  substance  of  a  fish  or 
fowl,  or  vapoured  up  into  a  cloud,  and  being  part  of  that  matter  which  hath  compacted 
a  thunderbolt;  disposed  of  into  places  far  distant,  scattered  by  the  winds,  swallowed 
and  concocted  by  beasts;  —  for  these  to  be  called  out  from  their  difTer<,'nt  places  of 
abode  to  meet  in  one  body,  and  be  restored  to  their  former  consistency  in  a  marriage 
union,  "in  the  twinkling  of  an  eye,"  1  Cor.  xv.  52.  is  a  consideration  that  may  justly 
amaze  us,  and  our  shallow  understandintrs  are  too  feeMe  to  comj  rehend  it.  But  is  it 
not  credible,  since  all  the  disputes  against  it  may  be  silenced  by  reflections  on  infinite 
power,  which  nothing  can  oppose,  for  which  nothing  can  be  esteemed  too  difficult  to 
effect,  which  doth  not  imply  a  contradiction  in  itself?"  —  Charnock, 


THE  DIVINE  i^PPLY. 


63 


.  We  hnoio  from  the  purposes  of  God.  It  is  his  will  to  give  us  a 
building  above,  etc. 

We  know  from  the  comprehensive  and  unfailing  promises  of  God ; 
for  he  is  faithful  who  has  promised.  \ 

We  know  from  the  operations  of  his  grace  upon  6\jr  hearts.  We 
have  believed  in  Christ,  washed  in  his  precious  blood,  etc.,  etc. 
We  are    the  children  of  the  resurrection.'' 

We  knoio  from  the  resurrection  of  Christ,  the  pledge  and  earnest 
of  ours.  The  Head  has  risen,  the  members  of  his  mystical  body 
shall  also  rise.  "  Christ  has  become  the  first-fruits  of  them  that 
slept.''  Christ  came  to  redeem  our  whole  nature,  and  the  body 
being  ransomed,  as  well  as  the  spirit,  by  no  less  a  price  than  his 
own  blood,  shall  be  equally  claimed,  and  renewed,  and  glorified. 

APPLICATION. 

1.  How  supporting  to  the  believer  is  such  a  prospect!  Is  he 
poor  ?  The  riches  of  the  eternal  inheritance  are  before  him.  Be  * 
patient,  poor  brother,  thou  wilt  be  rich  enough  by  and  by.  An  en- 
during substance  awaits  thee  in  ImmajiuePs  land.  Is  he  sink- 
ing under  the  infirmities  and  decays  of  nature  ?  Does  the  earthly 
house  give  signs  of  falling?  Is  the  outward  man  perishing  ?  Im- 
mortal strength  and  vigour,  immortal  beauty  shall  be  given  him 
when  his  Redeemer  shall  come  to  finish  his  work.  Does  he  fear 
death?  It  will  soon  be  over.  Christ  will  be  with  him  in  dissolu- 
tion as  the  strength  of  his  heart,  and  his  portion  for  ever ! 

2.  How  superior  is  this  support  to  every  other.  Some  look  for 
support  to  the  amusements  of  earth,  to  the  intoxicating  cup,  and 
to  the  mere  creature.  Some  depend  upon  the  works  of  the  law, 
etc.  The  gospel  alone  can  impart  a  hope  that  maketh  net 
ashamed. 


XVI.  — THE  DIVINE  SUPPLY. 

"  My  God  shall  supply  all  your  need,  according  to  his  riches  in  glory  by  Christ 
Jesus."  —  Phil.  iv.  19. 

"  He  that  giveth  to  the  poor,  lendeth  to  the  Lord ; "  and  if  done 
'n  faith,  it  shall  be  repaid  him  with  the  highest  interest.  The 
blessing  of  him  that  was  ready  to  perish  shall  come  upon  the 

liberal  soul.  Paul  and  his  colleagues  were  poor — poor  like  their 

Master,  who  had  not  where  to  lay  his  head.  They  were  often 
ready  to  perish.  It  was  an  honour,  a  benefit,  an  eternal  profit,  to 
minister  to  their  wants.  Such  liberal  souls  were  remembered  by 
the  Apostles  in  theii*  prayers.  Panl,  in  ver.  13 — 18,  acknowledges 
the  kindness  of  the  Christians  at  Philipj  i;  and  declares  his  firm 


64 


THE  Di: 


E  SUPPLY. 


belief  that  God  would  enKch  them  for  it  out  of  the  glorious  treas- 
ures of  his  Providence ^t'nd  grace.  *'My  God,"'  etc.  The  Apostlo 
draws  a  bill  upon  th^s^'i^xchequer  of  heaven,  and  leaves  it  to  God  to 
make  amends  for  tfteir  kindness.  He  shall  do  it,  not  only  as  your 
God,  but  as  my^^od,  who  takes  what  is  done  to  me  as  done  to  him- 
self. You  suj^plied  my  needs  according  to  your  poverty,  and  he 
shall  supplj  your  need  according  to  his  riches  in  glory. 

I.  TuiB  Need  of  Christians.  *'A11  your  need.''  The  Christians 
at  Pbillippi  were  in  need  as  well  as  the  Apostles.  Under  perse- 
cution, thc;y  could  not  well  succeed  in  their  secular  affairs,  ch.  i.  28. 
It  was  a  time  of  great  tribulation. 


The  text  supposes  that  we  are  very  needy  creatures  —  full  of 
temporal  and  spiritual  wants.  Man,  if  left  to  himself,  would  be 
wretched  indeed. 

1.  As  a  sinner,  man's  wants  are  infinite.  His  guilty  and  con- 
demned soul  requires  an  infinite  salvation ;  his  filthy  heart  Divine 
•renovation;  his  rebellious  will  subjection  and  conformity  to  God. 
As  an  outcast  from  heaven,  he  requires  a  meetness  and  a  title  to 
it.    A  sinner's  need  is  infinite. 

2.  As  a  believer  there  is  great  need.  He  is  a  sinner  saved.  He 
has  received  spiritual  life.  But  he  is  menaced  by  numerous  foes 
determined  to  deprive  him  of  the  grace  of  God,  and  of  his  heaven* 
ly  crown.  These  foes  are  cunning,  artful,  and  fascinating,  and 
have  strong  and  favourable  allies  in  the  heart,  ever  disposed  to 
yield. 

Regard  the  believer  as  a  Christian  traveller;  a  "  pilgrim"  upon 
earth.  Journeying  across  the  desert  of  this  world — a  desert  arid, 
dry,  and  wretched,  beset  with  wicked  men  —  enemies  to  God  and 
his  people — a  desert  crowded  with  fallen  spirits  under  the  Prince 

of  the  Power  of  the  air.    Eph.  ii.  2.  How  great  then  the 

Christian's  need !  Can  he  perform  this  journey  in  his  own 
strength  ?  —  alone  ?  —  unsupported  ? 

Regard  the  believer  as  a  Christian  voyager  across  the  rough  and 
boisterous  ocean  of  life.  What  waves  of  distress — billows  of 
trouble  —  storms  of  adversity  —  shoals  of  dangers — quicksands  of 
error,  and  rocks  of  destruction,  he  has  to  encounter.  What  will 
be  the  fate  of  his  poor  bark,  if  he  has  not  the  breezes  of  Divine  influ- 
ence to  waft,  the  anchor  of  hope  to  steady,  the  Compass  Divine  to 
direct,  the  voice  of  the  Captain  to  cheer,  and  the  hand  of  the  Pilot 
to  guide  him  safely  to  the  haven  of  everlasting  peace?  Befriended 
by  Jesus  the  Captain  and  Saviour  of  his  soul,  he  shall  not  make 
shipwreck  of  his  faith. 

Regard  the  Christian  as  a  Racer  on  the  Course  to  glory.  Do 
not  a  thousand  voices  call  him  back?  Do  not  carnal  scenes 
and  amusements  allure  ?  Do  not  worldly  cares  threaten  to  cast 
him  down  if  not  girded  by  the  girdle  of  truth.  Is  he  not  liable 
to  faint  and  tire  ?  Great  then  is  the  need  of  Divine  stimulus  and 
strength. 

Regard  the  believer  as  a  Soldier.  His  foes — their  name  is  legion : 


THE  DIVINE  SUPPLY.* 


65 


as  to  their  character,  **  We  wrestle  not  against  flesh  and  blood  " 

merely,  "but  against  principalities,^'  etc.    Eph.  vi.  12.  How 

great  was  Paul's  need  when  conflicting  with  the  thorn  in  the  flesh 
—  that  of  Peter  before  he  denied  his  Lord  —  that  of  Bemas  before 
he  gave  up  religion,  having  loved  this  present  world  ?  Omnipo- 
tence alone  can  uphold  the  Christian  in  battling  with  spiritual 
foes. 

Consider  the  believer  as  a  dying  man,  and  as  the  heir  of  immor- 
tality. His  friends  die — his  beloved  relatives  die.  Lover  and 
friend  hast  thou  put  far  from  me,''  etc.    Ps.  Ixxxviii.  18.    This  's 

trying,  and  his  need  is  great  then.  But  his  own  death  will  be 

an  event  involving  great  necessity.  Even  now  his  body  is  decay- 
ing—  pains  and  infirmities,  and  the  advance  of  age  tell  him  he 
must  die.  Death  is  menacing  him — the  grave  calls  for  him.  He 
will  soon  bid  adieu  to  earthly  scenes  and  the  tenderest  associa- 
tions. How  great  will  be  his  need  then  !  Who  is  to  bear  up  his 
head  amid  the  swellings  of  Jordan  ?  Who  is  to  animate  his  faint- 
ing heart  then  ?    Will  he  be  triumphant  then  ? 

II.  That  God  will  supply  his  need  out  of  his  riches  in  glory. 
A  term  expressive  of  appropriate,  seasonable,  ample,  and  ever- 
lasting blessedness. 

1.  The  Source  of  Supply.  **Out  of  his  riches  in  glory."  Some 
have  rendered  the  original,  according  to  the  gi*eatness  of  his 
goodness;"  and  others,  *'out  of  the  redundant  stores  of  goodness 
which  can  never  fail;"  "the  glorious  treasures  of  his  spiritual 
benefits;"  "the  abundance  of  his  glorious  grace  and  mercy." 
The  expression  means, 

The  fulness  of  God's  grace  as  treasured  up  in,  and  freely  dis 
pensed  through  the  medium  of  Christ,  and  by  the  power  of  the 
Holy  Spirit. 

Observe,  (1)  The  riches  of  God's  grace  are  gloriously  manifested 
in  our  redemption  by  Jesus  Christ.  It  is  "fulness  of  grace  in 
him."  As  the  Mediator,  he  was  appointed  to  efiect  our  reconcilia- 
tion, and  to  bring  us  near  to  God.  Eph.  i.  7  ;  ii.  13.  The  media- 
tion of  Christ  is  the  rule  by  which  we  have  access  to  God  as  our 
Father,  by  prayer,  in  order  to  obtain  all  needful  blessings.  John 

xiv.  13,  14.  All  the  treasures  of  grace,  the  redundant  stores, 

and  the  inexhaustible  riches  of  grace  are  also  deposited  in  him, 
that  through  him  they  may  be  dispensed  for  the  supply  of  every 
want. 

(2)  That  all  the  blessedness  of  the  Christian  is  derived  from 
**his  riches  in  glory,"  or  from  the  fulness  of  grace.  All  the  bless- 
ings bestowed  on  a  sinner  must  be  of  mere  grace.  His  awful  de- 
pravity, his  alienation  from  God,  his  daring  impiety,  necessarily 
cut  off  every  other  ground  of  hope.  So  far  is  he  from  meriting 
the  Divine  favour,  that  he  justly  deserves  all  the  wrath  which  a 
violated  law  denounces. 

(3)  The  phrase,  "riches  in  glory,"  includes  also  the  influences 
of  the  Holy  Spirit,  to  enable  us  to  approach  God  with  acceptance, 


JTHE  DIVINE  SUPPLY. 


and  to  enlighten,  to  comfort,  and  to  cheer  us.  Called  "the  Spirit 
of  grace,"  Zech.  xii.  10;  Eph.  ii.*  18 ;  Rom.  viii.  14  — 16;  John 
xvi.  7. 

Riches  in  glory!"  It  is  a  glorious  phrase.  It  is  called  **the 
fulness  of  God,"  'Uhe  fulness  of  Christ,"  and  the  "grace  sufficient" 
in  every  time  of  need.  It  is  the  length  and  breadth,  etc.,  of  the 
love  of  God.  It  is  the  sun  and  shield  vs'hich  God  is  to  his  people, 
the  grace  which  he  gives,  and  the  giory  with  which  he  crowns. 
It  comprises  the  "things  which  God  has  prepared  for  those  that 
love  him."  It  is  the  "consolation  in  Christ,"  the  "peace  which 
passe th  all  understanding,"  and  "joy  in  the  Holy  Ghost."  It  i?. 
victory  over  death  and  the  grave,  and  "the  hope  which  is  laid  up 
for  us  in  heaven."  It  is  the  subject  of  heaven's  songs,  the  melody 
of  angelic  harps,  and  the  ocean  of  felicity  to  the  redeemed. 

"Riches  in  glory!"  It  is  a  mine  rich  and  deep,  full  of  in- 
valuable gems,  the  jewels  of  the  bride  below,  and  of  the  bride  in 
perfection  above — ;iewels  more  precious  than  the  gold  of  Sheba,  or 
the  topaz  of  Ethiopia, 

"Riches  in  glory!"  Here  the  diseased  sinner  may  be  healed. 
It  is  the  hospital  of  grace,  where  Christ  the  great  Physician  ever 
waits  to  be  gracious.  Here  is  "eye-salve"  for  the  blind,  locomo- 
tion for  the  lame,  the  hearing  ear  for  the  deaf,  the  tongue  of 
praise  for  the  dumb,  and  the  heart  of  flesh  for  that  of  stone. 
Sinner,  touch  but  the  hem  of  his  garment,  and  thou  shalt  be  healed. 

The  "riches  in  glory"  give  to  the  sinner  the  robe  of  righteous- 
ness to  cover  his  naked  and  scathed  soul  —  the  "fine  raiment  of 
the  Apocal^^pse  by  which  it  may  be  Qlothed  and  adorned."  There- 
fore every  saved  sinner  triumphs:  —  "I  will  greatly  rejoice  in  the 
Lord,  for  he  hath  clothed  me  with  the  garments  of  salvation,  he 
hath  covered  me  with  the  robe  of  righteousness  ;  as  a  bridegroom 
decketh  himself  with  ornaments,  and  as  a  bride  adorneth  herself 
with  jewels."    Isa.  Ixi.  10. 

The  "riches  in  glory"  provide  for  the  Christian  warrior  the 
invincible  instruments  of  warfare — the  shield  of  faith,  the  breast- 
plate of  righteousness,  the  helmet  of  salvation,  the  sword  of  the 
Spirit,  and  victory  in  every  battle  with  the  foe. 

The  "riches  in  glory"  secure  the  beli everts  temporal  welfare, 
guaranteeing  to  him  the  Shield  of  a  special  Divine  Providence,  to 
deliver  from  danger,  to  preserve  from  disease,  and  to  supply  his 
bodily  wants  —  a  proof  that  his  Heavenly  Father  careth  for  him  ; 
for  "he  is  the  Saviour  of  all  men,  but  especially  of  them  that 
believe."  He  who  notices  the  fall  of  the  sparrow,  and  clothes  the 
lilies  of  the  field,  will  he  not  watch  over  you,  0  ye  of  little  faith? 

2.  The  JRule  of  the  Supph/.  "According  to  his  riches  in  ^lory." 
Whatever  God  does  is  done  in  a  way  worthy  of  himself.    He  will 

give  according  to  his  ability — and  that  ability  is  infinite.  This 

is  not  the  case  amongst  men ;  the  most  wealthy  are  not  the  most 
liberal,  and  but  few  give  in  proportion  to  their  wealth.  A  poor 
man  may  give  according  to  his  means,  but  }  (>w  limited  and  ineffi- 


THE  DIVINE  SUPPLY. 


67 


oient  must  be  his  gifts.  And  even  if  the  richest  man  were  really 
to  give  according  to  his  possessions,  how  mean  would  that  be  com- 
pared with  what  God  can  give.  Nothing  short  of  an  infinite  good 
IS  at  his  disposal.  God  has  all  things  at  his  disposal,  and  "all 
things  are  yours.''  God  then  is  a  glorious  giver.  He  "  giveth 
liberally,  and  upbraideth  not.''  "According  to  his  riches  in 
glory."  Not  according  to  one  attribute  onl/,  but  according  to  all 
his  glorious  perfections.  The  "riches  of  his  grace"  are  the 
wealthy  treasures  of  the  Bank  of  Heaven,  to  which  all  believers 
have  free  access,  and  from  it  they  may  be  adequately  supplied  for 
time  and  for  eternity. 

The  Supply  will  be  appropriate^  being  skilfully  adapted  to  the 
circumstances  of  his  people.  In  spiritual  things  we  are  incompe- 
tent to  judge  of  what  is  needful.  We  may  think  we  need  conso- 
lation, when  the  Lord  knows  we  want  correction.  Though  we  may 
not  always  obtain  what  we  desire,  he  will  be  sure  to  give  what  we 
need.* 

3.  The  Agent;  "My  God.''  This  expresses  the  confidence  of 
the  Apostle,  arising  from  his  knowledge  of  God's  ability,  and  from 
the  love  he  bears  to  his  servants — ministers  and  people.  God  had 
a  special  regard  for  the  first  promulgators  of  Christianity,  the 
Apostles.  He  was  the  Guide  and  the  Guardian  of  those  who 
directly  proclaimed  his  gospel,  and  founded  Christianity  in  the 
world,  and  he  "supplied  "the  need"  of  more  private  Christians 
who  indirectly  laboured  to  effect  the  same.  Though  no  Christian 
action  is  meritorious,  yet  God  will  graciously  reward  the  meanest 
of  his  servants  at  the  last  day.  "Inasmuch,"  etc.  Matt.  xxv.  30 
"  My  God  shall  supply."  There  is  no  question  about  that.  In 
serving  man  you  may  be  forgotten  and  neglected.  But  "God  is 
not  unrighteous  to  forget  your  work  and  labour  of  love."  Heb.  vi.  10. 

III.  The  Medium  of  this  Supply.    "By  Christ  Jesus." 

He  is  the  way  to  the  Father,  and  the  only  channel  of  communi- 
cation from  him.  God  in  the  supplies  he  grants  has  a  special 
regard  to  Christ.  Our  Great  High  Priest  is  infinitely  precious  in 
the  sight  of  God,  and  therefore  there  is  nothing  too  good,  nothing 
too  great,  to  give  for  his  sake.  All  the  riches  of  his  grace,  and 
the  raptures  and  splendours  of  an  eternal  heaven,  are  to  be  givei\ 
through  Christ.  "  This  is  my  beloved  Son  in  whom  I  am  woL 
pleased,"  and  I  will  bless  you  for  his  sake.  "The  Lord  is  well 
pleased  for  his  righteousness'  sake,  for  he  hath  magnified  the  law 

*  Many  of  our  wantv«<  are  ideal,  or  artificial  only:  our  real  necessities  are  bnt  few. 
We  may  think  we  need  more  influence,  more  wealth,  etc..  but  the  Lord  has  not  pro- 
mised these,  nor  does  he  allow  us  to  covet  any  earthly  portion.  Jacob  only  a^skcd 

for  bread  to  e  it.  and  raiment  to  put  on.  and  (iod  pave  him  this  and  much  more.  

The  liOri  often  m')V<'S  in  a  mysterious  way  to  provide  for  our  necessities,  or  to  pn^vcnt 
our  falling  it)to  poverty  and  distre.-s.  \Vht)  would  have  thou-rlit  Jacob's  necessities, 
and  those  of  his  family,  were  to  be  provided  for  by  the  ima<j;ined  death  of  .Joseph,  and 
by  his  being  re  illy  I  anished  for  about  twenty  years  from  his  beloved  fither?  See 

Gen.  1.  2  '.  We  often  ImaLnne  if  we  could  hut  have;  our  desire,  it  woubi  be  well  for 

us  ,  but  if  the  Lord  were  to  give  af'er  that  rule,  we  should  soon  be  undone.  Imitate 
David;  "  Here  am  I,  let  him  do  unto  me  as  seemeth  good."  God  gives  more  in  answer 
to  such  prayers  than  to  those  which  are  more  specific.  —  Fuller. 


68 


REST  UNATTAINABLE  HERE. 


and  made  it  honorable/'  and  he  will  answer  every  petition  offered 
in  his  name,  and  do  for  us  exceedingly  beyond  all  that  we  can  ask 
or  think. 

Christ  Jesus  is  the  channel  of  communication  by  virtue  of  his 
atonement.  As  sin  destroyed  the  fellowship  between  God  and  man, 

Christ  restored  it.  Then  think  of  his  intercession,      He  ever 

liveth.^'  That  intercession  averts  wrath  —  secures  God's  favour— 
keeps  mercies  flowing  —  he  presents  our  petitions,  and  pleads. 

Were  it  not  for  the  atonement,  there  is  no  more  reason  to 
suppose  that  blessings  would  be  conferred  on  men  than  that  they 
would  be  on  fallen  angels. 

IMPROVEMENT, 

1.  How  wonderful  the  love  of  God  in  providing  such  a  fountain 
and  channel  of  supply. 

2.  This  Supply  may  be  obtained  by  believing  prayer. 

3.  What  encouragement  to  do  good  in  the  church  !  The  prayers 
of  relieved  saints  —  and  the  Divine  Supply  are  powerful  motives. 
See  2  Tim.  i.  16—18. 


XVIL— REST  UNATTAINABLE  HERE. 

*'Arise  ye,  and  depart ;  for  this  is  not  your  rest ;  because  it  is  polluted;  it  shall  destroy 
you,  even  with  a  sore  destruction."  —  Micah  ii.  10. 

Sin  is  destructive  to  every  human  comfort.  It  proved  so  to 

the  children  of  Israel,  who,  on  account  of  their  wickedness,  were 
expelled  from  their  land  and  carried  into  captivity.  (See  Context.) 

 So  shall  it  be  with  all  lovers  of  the  world.    This  world  is 

polluted  we  can  scarcely  touch  it  without  being  defiled.  There 
is  a  vast  deal  of  corruption  in  the  world  through  lust,  therefore 
Christian  pilgrims  must  be  watchful  to  keep  their  garments 
unspotted  from  the  world  ;  it  is  not  our  rest ;  it  was  never  intended 
to  be  so ;  it  was  designed  for  our  passage,  but  not  for  our  portion  ; 
our  inn,  but  not  for  our  home.  Here  we  have  no  continuing 
city." 

I.  It  is  natural  to  man  to  make  this  world  his  rest. 

He  Avas  formed  for  Divine  fellowship,  and  for  a  heavenly  life. 

 But  alas !  his  soul  has  been  diverted  from  both,  and  bowed 

down  to  the  idolatrous  love  of  earthly  things.  Sin  has  detached 
bim  from  the  Divine  centre — separated  him  from  his  chief  element. 

 Now  he  seeks  a  rest,  or  satisfaction  in  that  to  which  his 

depraved  inclination  leads  him ;  as  wealth,  honour,  pleasure,  etc. 
This  is  proved 

1.  Bij  Seripture.  Solomon  devoted  himself  to  the  world  as  his 
rest,  but  afterwards  declared  it  to  be  Vanity.  Then  the  numerous 
warnings,  cautions,  etc.,  not  to  love  the  world.    1  John  ii.  15,  etc. 


REST  UNATTAINABLE  HERE. 


69 


2.  By  Observation,  See  how  men  scheme,  plan,  strive,  yea, 
agonize  to  get  wealth,  as  if  they  were  to  live  for  ever.  Many 
**  heap  up  riches,  not  knowing  who  shall  gather  them/'  Ps. 
xxxix.  6. 

3.  By  Experience,  We  all  feel  our  souls  "  cleave  to  the  dust.'' 
What  Christian  does  not  sigh  to  be  delivered  from  the  gravitating 
influence  of  earthly  things  ? 

II.  That  this  World  is  not  the  Christian's  Rest."  "This 
is  not  your  rest." 

1.  The  Scriptures  declare  it,  For  here  we  have  no  continuing 
city."  Heb.  xiii.  14.  The  ancient  patriarchs  reckoned  themselves 
as  *'  strangers  and  pilgrims  upon  earth." 

2.  It  is  incapable  of  yielding  complete  satisfaction  to  the  mind. 
It  is  not  adapted  to  the  demands  of  the  soul.  If  it  gains  an  object, 
and  another,  and  another,  it  is  not  satisfied :  it  still  aspires  after 
something  more  novel,  and  still  higher.  The  whole  world  could 
not  satisfy  its  demands.  This  world  is  not  its  rest  —  it  wants  an 
eternal  location  in  God's  infinite  heaven.    Matt.  xvi.  26. 

3.  On  account  of  its  sinfulness.  There  can  be  no  rest  where  sin 
is.  It  is  the  source  of  all  disquietude  and  misery.  How  can  a 
defiled  world  be  the  rest  of  a  regenerated  soul?  "  Ye  are  not  of 
the  world,  even  as  I  am  not  of  the  world."  Ye  are  born  from 
above ;"  the  life  of  heaven  is  come  down  into  your  souls ;  then 
what  congeniality  can  there  be  between  your  sanctified  soul  and 
the  world  ?    John  iii.  6. 

4.  On  account  of  the  Conflicts  of  the  world.  Conflict  with  a 
deceitful  heart  while  remaining  in  the  world — conflict  with  wicked 
men  hostile  to  the  truth  and  its  adherents.  Numerous  disappoint- 
ments and  losses  in  trade  —  conflicts  with  poverty.  All  these 
loudly  proclaim,  Christian,  the  place  of  thy  conflict  is  not  the 

place  of  thy  rest.  Bodily  afflictions  too  show  the  vanity  of  the 

world  —  they  show  the  frailty  of  the  human  structure  —  that  it 
is  not  perfect.  "We  that  are  in  this  tabernacle  groan,  being 
burdened." 

5.  On  account  of  the  mortality  and  death  which  pervade  it.  "  One 
generation  passeth  away,"  etc.  "  We  must  needs  die."  Bodily 
infirmities  frequently  indicate  that  we  are  dying  —  gradually 
approximating  to  the  dust.  Parents  weep  over  the  remains  of 
their  children  —  and  children  over  their  parents  —  husbands  over 
their  wives,  and  wives  over  their  husbands.  Death  is  no  respecter 
of  persons.  The  most  lovely  die  —  the  most  intelligent  and  useful 
fall  into  the  icy  arms  of  death.  No  one  continues  long  here.  It 
IS  nut  our  rest. 

Friend  after  friend  departs, 
Who  hath  not  lost  a  friend? 
There  is  no  union  here  of  hearts, 
But  what  shall  have  an  enil. 
Were  thii?  frail  world  our  final  r«it, 
Living  or  dying,  none  were  blest. 


70 


REST  UNATTAINABLE  HERE. 


Is  thia  world  then  the  Christian's  rest  ?  Is  it  desirable  to  con- 
tinue where  the  heart  is  frequently  riven  with  anguish?  A  voice 
from  the  sepulchre  cries,  the  world,  Christians,  is  not  your  rest! 

 And  where  are  the  spirits  of  our  beloved  friends  who  have 

died  in  the  Lord?  They  are  gone  before  us,  and  entered  the 
heavenly  rest.  They  are  tasting  the  bliss  of  the  immortal  Para- 
dise,  and  to  prevent  us  building  below  the  skies,  they  seem  to  look 
down  and  say.  Ah,  that  poor  world  is  not  like  this  —  it  is  not  your 
rest.  Arise,  depart,  and  come  up  hither  to  the  radiant  throne  of 
God.      We  who  believed  have  entered  into  rest.'' 

Thus  heaven  is  gathering  one  by  one,  in  its  capacious  breast, 
All  that  is  pure  and  permanent,  the  beautiful  and  blest; 
The  family  is  scattered  yet,  though  of  one  home  and  heart, 
Part  militant,  in  earthly  gloom — in  heavenly  glory,  part: 
But  who  can  speak  the  rapture,  when  the  circle  is  complete. 
And  all  the  children,  sundered  here,  before  their  Father  meet? 
One  Fold,  one  Shepherd,  one  employ,  one  everlasting  home:  — 
"Lo!  I  come  quickly."   "Even  so,  Amen,  Lord  Jesus,  come!" 

III.  That  a  Superior  Rest  is  prepared  in  heaven. 

1.  This  is  evident  from  multitudes  of  promises.  There  re- 
maineth  a  rest,''  etc.    Heb.  iv.  9  ;  Rev.  iii.  5,  12,  21. 

2.  From  Chris fs  intercession.  It  is  to  prepare  mansions  for  his 
people.    John  xiv.  1,  etc. 

3.  From  the  experience  —  the  faith  and  hope  of  dying  believers. 
"I  am  now  ready,"  etc.    2  Tim.  iv.  6 — 8. 

J^^**  It  is  a  rest  infinitely  superior.  Adapted  to  the  souFs  aspirar 
tions  —  the  scene  of  perfect  purity  —  perfect  intelligence  —  perfect 
happiness.   There  shall  be  no  more  sorrow.    See  Rev.  vii.  15 — 17. 

Neither  shall  they  die  any  more,  for  they  are  equal  to  angels,'' 
etc.    Luke  xx.  36. 

IV.  Preparation  for  that  Rest  is  required.  "Arise  ye,  and 
depart."    This  implies 

1.  Alarm.  Alarm  at  having  idolized  the  world  so  long.  Alarm 
at  the  declaration,  ''It  is  polluted  ;  it  shall  destroy  you  with  a  sore 

destruction."  What  is  the  world  but  the  city  of  destruction  to 

those  who  idolize  it?    1  Tim.  vi.  9,  10 ;  2  Tim.  iv.  10. 

2.  A  Renunciation  of  the  World.  It  is  now  estimated  as  un- 
satisfying and  worthless.  The  Christian  comes  out  from  the  world. 
2  Cor.  vi.  17.  The  idol  is  surrendered.  1  Cor.  vii.  29 — 31.  "Arise, 
depart  ye." 

3.  Faith  in  a  heavenly  rest,  and  the  exercise  of  hope  to  enjoy  it. 
This  faith  rests  on  Christ  alone — and  hope  will  always  follow  faith. 
Heb.  vi.  17—20 ;  xi.  1. 

4.  By  heavenly  contemplation.  Look  frequently  at  the  map  of 
it  —  at  the  pictures  of  it  —  at  the  descriptions  of  it  —  that  is,  in 

■le  Bible.  Let  Christians  talk  about  it,  as  they  are  journeying 
/U  —  departing  to  it. 

5.  Constant  readiness  to  depart  when  summoned  hence  by  death. 
This  implies  the  constant  use  of  all  religious  exercises  as  the 


LOOK,  AND  BE  SAVED. 


71 


means  of  preparation.    "Arise,  depart  ye/'    Arise  to  prayer  and 

watchfulness.  Christian  pilgrim,  travel  onwards,  and  endure  to 
the  end.  Many  carnal  scenes  on  the  way  tempt  thee ;  but  arise 
and  depart  from  them.  Christian  racer,  the  crown  —  the  rest  is 
before  thee ;  forget  the  things  behind,  etc.  Christian  warrior,  con- 
tinue to  fight  the  good  fight  of  faith,  and  thou  shalt  soon  lay  hold 
on  eternal  life. 


XVIIL  — LOOK,  AND  BE  SAYED. 

"  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth ;  for  I  am  God,  and  thert 
is  none  else."  —  Isa.  xlv.  22. 

It  is  surprising  how  the  minds  of  men  are  engrossed  by  earthly 
trifles,  as  the  imagined  sources  of  happiness.  One  expects  it  from 
the  creature,  another  from  commerce  and  wealth,  another  from 
honour  and  fame,  another  from  festive  enjoyment,  the  exhilarat- 
ing cup,  and  the  sociable  companion.  Then  there  are  others  who 
make  music,  the  drama,  the  games  of  chance,  or  other  worldly 
amusements,  their  principal  portion  —  their  heaven.  But  God 
proclaims  the  folly  of  such  a  course,  How  long,  ye  simple  ones, 
will  ye  love  simplicity  ?  Turn  you  at  my  reproof ;  behold  I  will 
pour  out  my  Spirit  unto  you,  I  will  make  known  my  words  unto 
you.''      Look  unto  me,  and  be  ye  saved,''  etc. 

Some  are  expecting  salvation  from  idols,  of  their  own  creation 
—  some  from  the  works  of  the  law  —  and  some  from  the  mere 
mercy  of  God.  But  Jehovah  proclaims  all  these  to  be  vanity. 
Instead  of  saving  you,  they  will  consume  you.  See  v.  15 — 17, 
Then  read  the  text,  and  following  verses. 

I.  The  Subjects  to  whom  the  Direction  is  given.  The  miser- 
able and  wretched — those  who  need  salvation. 

That  man  is  naturrally  in  a  state  to  render  salvation  necessary 
is  stated  by  the  Scriptures,  to  which  statement  is  required  the 
full  submission  of  the  heart.  The  great  principles  to  be  embraced 
are  these: — God  has  promulgated  his  law — he  requires  obedience 
to  this  law — and  that  the  transgressor  is  exposed  to  his  displea- 
sure, and  to  everlasting  punishment.  The  testimony  of  God's 
word  respecting  man's  ruination  is  full  and  clear.  Do  we  not 
read,  "IIow  abominable  and  filthy  is  man,  which  drinketh  in 
iniquity  like  the  water?"  Do  we  not  read,  ''The  heart  of  the 
sons  of  men  is  full  of  evil,  and  madness  is  in  their  hearts  while 
they  live?"  Do  we  not  read  that  ''The  Lord  looked  down  from 
heaven  on  the  children  of  men,  to  see  if  there  were  any  that  did 
understand,  and  seek  God :  they  are  all  gone  aside ;  they  are  alto- 
gether become  filthy?"  Do  we  not  read,  "There  is  none  that 
doeth  good;  no,  not  one?"  That  "the  heart  is  deceitful,"  etc. 
Look  at  these  aflirmations  of  danger  conse(iuent  upon  that  guilt. 
Thus:  —  "God  is  angry  with  the  wicked  every  day  ;"  "God  will 
by  no  means  clear  the  guilty ;"  "  Cursed  is  every  one,"  etc.  "Who 


72 


LOOK,  AND  BE  SAVED. 


Boever  shall  offend  in  one  point,  he  is  guilty  of  all The  wratb 

of  God  is  revealed  from  heaven,  against  all  ungodliness,  and  un- 
righteousness of  men/'  Refer  to  Rom.  ch.  i.  ii.  and  iii.,  vs^here 
the  Apostle  lucidly  proves  the  existence  of  spiritual  danger,  and 
that  there  can  be  no  salvation  except  by  the  interposition  of  Christ. 
**  We  have  proved  both,''  etc.  See  Rom.  iii.  9. 

This  state  of  sinful  wretchedness  is  borne  out  by  observation. 
Look  at  the  character  and  conduct  of  man,  wherever  you  will,  or 
under  whatever  circumstances,  and  you  will  find  only  one  general 
characteristic.  There  are  various  stations,  and  various  degrees 
of  rank ;  but  all  are  surrounded  by  guilt — all  are  exposed  to  danger. 
There  may  be  various  shades  of  moral  excellence,  or  of  moral 
delinquency ;  but  in  all  there  is  hatred  to  God :  and  even  those 
actions  which  seem  more  excellent,  proceed  from  such  motives  as 
must  be  hateful  to  a  God  of  perfect  purity.  There  may  be  much 
to  entitle  men  to  commendation ;  there  may  be  general  propriety 
and  uprightness  of  conduct ;  — but  as  to  the  higher  duties  of  ren- 
dering to  God  the  universal,  the  supreme  homage  of  the  heart, 
there  is  a  universal  failure.    All  are  guilty. 

To  such  characters  then  the  direction,  **Look  unto  me  for  salva- 
tion," is  mercifully  given.    For  their  state  is  infinitely  deplorable 

and  dangerous.  Talk  not  of  the  dangers  of  insolvency  —  of 

devastating  epidemics,  and  mortal  disease.  This  disease  is  infi- 
nitely more  threatening  and  fatal.  Talk  not  of  civil  imprison- 
ment, condemnation,  and  death  —  of  situations  of  immense  peril, 
as  produced  by  conflagrations,  earthquakes,  and  the  ravages  of 
war ;  there  is  no  condemnation,  no  peril,  to  be  compared  with  the 
dangerous  state  of  the  sinner,  upon  whom,  if  not  saved  by  sove- 
reign grace,  the  wrath  of  God  will  abide  for  ever. 

II.  The  Direction  given.      Look  unto  me." 

This  consists  of  two  parts: — 1.  The  object  of  attraction ;  *^Me.'* 
2.  The  important  Duty;    Look  unto  me." 

1.  The  Object  of  attraction ;  "  Me."  The  offended  Sovereign 
—  how  strange  !  —  yet  the  God  of  mercy  —  the  God  in  covenant  — 
in  covenant  with  his  beloved  Son,  that  the  Sinner  should  be  saved. 
Look  unto  me, 

(1)  As  the  God  of  compassion.  Though  you  have  offended  me, 
yet  I  commiserate  your  state,  and  will  have  compassion  upon  you. 

 Hence,  ''God' so  loved,"  John  iii.  16.    Salvation  in  all  its 

parts,  in  all  its  effects — and  in  its  everlasting  duration,  is  ascribed 
to  rich  and  sovereign  grace  —  to  infinite  love.  Eph.  ii.  4,  etc.— — 
Look  unto  me, 

(2)  As  the  God  of  Salvation,  I  have  designed  it — I  have  secured 
it.    By  it  you  shall  be  delivered,  and  I  will  be  glorified. 

In  the  councils  of  the  Father  it  was  determined  that  Jesus 
Bhould  redeem  sinners.  Numerous  types  prefigured  its  develop- 
ment— the  language  of  prophecy  proclaimed  its  approach,  and  the 
church  anxiously  waited  for  the  great  salvation.  In  the  fulness 
of  time,"  the  types  were  realized  —  the  predictions  were  fulfilled 


LOOK,  AND  BE  SAVKD. 


73 


—  the  Sun  of  Righteousness  arose.  He  was  born  in  the  manger 
of  Bethlehem.  He  of  whom  it  was  said,  "  His  name  shall  be  called 
the  Mighty  God  he  on  whom  help  was  laid.'^  And  as  he  went 
on  his  course,  all  the  necessary  proofs  of  his  Divine  appointment 
were  given.  There  was  the  voice  from  the  excellent  glory,  This 
is  my  beloved  Son,^'  etc.  —  there  were  the  mighty  miracles  which 
he  wrought.  

He  is  called  the  Saviour.      Thou  shalt  call,''  etc.  Matt.  i.  21. 

Behold,  I  bring  you,"  etc.  Luke  ii.  10,  11.  *'The  Son  of  man 
is  come  to  seek,''  etc.  ''This  is  a  faithful,"  etc.  1  Tim.  i.  15. — : — 
He  exhibited  himself  as  the  Saviour.  At  the  celebration  of  the 
Passover  he  did  it  by  the  broken  bread  and  outpoured  wine,  the 
emblems  of  his  broken  body  and  shed  blood.  See  him  in  the 
garden,  while  in  dreadful  anticipation  he  cries,  *'  0  my  Father, 
if  it  be  possible,"  etc.  See  him  as  he  endures  the  mockery  of  the 
judgment-hall,  despised,  and  spitten  upon,  and  scourged.  Ob- 
serve him  in  Golgotha ;  there  the  atonement  is  consummated  — 
there  the  cross  is  planted  —  the  bod}^  nailed  to  it  —  shades  of  dark- 
ness overspread  the  scene.  In  the  extreme  anguish  of  his  soul, 
and  amidst  the  terrors  of  the  curse,  he  cries,  *' My  God,"  etc. 
Struggle  succeeds  to  struggle,  and  at  length  another  cry  is  heard, 

—  *'It  is  finished  !  "  Then  he  ''bows  the  head,"  etc.  0  hear  it, 
sinner,  for  then  salvation  was  obtained !  What !  then  ?  what, 
amidst  such  marks  of  weakness,  ignominy,  and  anguish?  Yes, 
for  then  the  wrath  of  God,  due  to  sinners,  fell  upon  him.  Yes,  for 
then  the  fire  which  had  descended  at  the  first  transgression,  fell 
on  Him,  and  consumed  Him. 

The  Sacrifice  of  Christ  was  propitiatory.  *'  He  was  wounded," 
etc.  See  1  Cor.  xi.  25  ;  2  Cor.  v.  21,  cum  multis.  Here  then  in 
this  atonement  we  find  refuge.  It  is  our  Propitiation  ;  remove 
it,  and  we  are  at  once  exposed  to  all  the  wrath  of  the  Divine  Law- 
giver. 0  tear  us  not  from  the  Rock  to  which  we  cling ;  remove 
it  not,  lest  you  plunge  us  into  the  gulf  of  woe !  It  is  our  Sun  ; 
extinguish  it,  and  you  leave  us  in  the  midnight  darkness  of  des- 
pair !  It  is  our  Portion  ;  deprive  us  of  it,  and  you  beggar  us  for 
ever.  It  is  the  Basis  on  which  we  cast  the  anchor  of  our  hope  ; 
destroy  it,  and  we  are  shipwrecked  for  ever.  This,  sinner,  is  the 
object  of  attraction.  A  suffering,  dying  risen,  and  ascended 
Saviour,  who  ever  liveth  to  make,  etc.    Look  to  him. 

2.  The  important  Duty.  "Look."  This  means  more  than  the 
ordinary  acceptation  of  the  term.  It  signifies  a  believing  appli- 
cation to  Christ  for  salvation.    This  implies, 

(1)  A  deep  sense  of  danger,  and  anxiety  to  be  saved.  It  is  to 
resemble  the  Israelites  when  stung  by  serpents.  "  As  Moses  lifted 
up  the  Serpent,"  etc.  They  felt  themselves  to  be  dying,  and  were 
anxious  to  be  saved.  Like  the  Philippian  jailor,  etc.  The  sinner 
sees  himself  condemned,  under  wrath.  

(2)  A  sense  of  helplessness.  He  has  tried  to  better  his  condition 

—  to  improve  his  heart,  but  in  vain.    The  broken  law  has  been 


|4 


LOOK,  AND  BE  SAVED. 


presented  to  his  conscience,  by  the  Spirit,  and  he  feels  he  can  Ba 
lotliing  to  remove  its  terrible  penalty.    Lord,  save,  oi  1  perish. 

(o)  A  knovs^ledge  of  Christ  as  the  Savionr.  A  glorious  percep* 
lion  that  he  is  "the  end  of  the  law  for  rigifteousness  to  every  one 
ttiat  believeth.'^  Hence  the  mind  approves  the  Saviour — the  soul 
heartily  welcomes  his  salvation. 

(4)  Faith,  oi  dependence.  Look  at  that  serpent  of  brass,  said 
Moses,  and  live.  God  has  appointed  it.  Look  at  it ;  it  is  the  .sym- 
bol of  Divine  mercy,  and  you  shall  live.  So  with  regard  to  Christ, 
we  are  saved  by  faith  as  an  instrument.  Look  unto  Christ  with 
the  eye  of  faith.  See  his  adaptation  —  his  rich  and  free  mercy. 
Xiook  unto  him  with  the  prayer  of  faith,  saying,  I  rest  my  immor- 
tal but  sinful  soul  upon  thy  great  Propitiation  ;  0  God,  for  Christ's 
sake,  forgive  me.    See  Rom.  x.  12,  13. 

III.  The  gracious  Result;  "And  be  saved.''  As  with  the 
Israelites,  the  sting,  the  bite  of  the  serpent  was  healed.  So  shall 
it  be  with  the  believing  penitent.  The  curse  and  sting  of  the  Old 
Serpent  shall  be  removed — the  broken  law  shall  no  longer  accuse 
him  — Sinai  shall  flash  and  thunder  no  more.  "Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  he  saved  I ''  This  is  bliss — bliss 
to  the  soul — bliss  for  ever. 

To  be  saved,  is  to  be  for  ever  free  from  all  the  debasement,  the 

defilement,  the  peril  of  our  natural  condition.  To  be  saved,  is 

to  be  freed  from  the  guilt  and  power  of  sin,  and  restored  to  the 

favour  of  Jehovah.  To  be  saved  is  to  be  removed  from  danger 

for  ever  ;  to  be  preserved  from  the  fear  of  death — from  the  terrors 
of  the  judgment-bar — from  weeping,  wailing  and  gnashing  of 

teeth;  and  from  the  vengeance  of  everlasting  fire.  To  be  saved, 

IS  to  have  everlasting  life  —  to  be  conducted  to  the  honours  of  im- 
mortality—  to  be  raised  to  the  enjoyment  of  celestial  pleasures  in 
the  presence  of  God  for  ever  and  ever.  This  the  Apostle  calls  "the 
salvation  which  is  in  Christ  Jesus  ivith  eternal  glory  J'  In  the 
heavenly  inheritance  the  believer  shall  be  perfectly  pure  —  per- 
fectly intelligent — perfectly  happ3\  He  shall  be  exalted  to  the 
lighest  honours — shall  see  God,  and  enjoy  blessed  companionship 
with  saints  and  angels.  But  who  can  describe  the  eternal  results 
of  salvation  ? 

However  briprht  and  knowinp:  the  mind  of  man  may  be, 

]t  cannot  paint  those  jrlories  which  T  am  pooh  to  see! 

It  would  require  a  seraph's  tongue  the  splendours  there  to  tell, 

Laid  up  for  me,  a  sinner  saved,  by  Christ  redeemed  from  hell. 

Look  unto  me,  my  Saviour  says,  look  unto  me  and  live; 
I'l^ht  ot),  and  keep  the  crown  in  view,  which  I  will  freely  give 
0  help  mo,  Christ,  to  see  the  }j:oal,  to  run  the  race,  and  fight, 
And  let  thy  heaven  cheer  my  soul  till  faith  is  turned  to  sight  I 

Observe,  this  address  is  very  extensive.  All  the  ends  of  the 
earth,''  are  to  look  unto  God  for  salvation  ;  meaning  the  extremi- 
ties or  most  remote  parts  of  the  world.  Job.  xxxvii.  3  ;  xxxviii.  13, 
*^r  the  people  inhabiting  those  parts,  Ps.  xcviii.  3.  This  accords 
with  Christ's  commission,  "Go  3^0  into  all  the  world,  and,"  etc. 
ilrect  the  cross — lift  up  Immanuers  stai  iard  tkr^ughout  th« 


THE  CHRISTIAN  DYING  DAItiY. 


76 


earth — ^whosoever  looks  by  faith  at  that  cross — whosoever  joins  hia 
standard,  shall  be  saved. 

We  therefore  can  take  this  salvation  to  the  shores  of  classic  ele-« 
gance,  or  of  ignorant  barbarism ;  we  can  go  with  it  to  him  who 
shivers  in  the  icy  regions  of  the  north,  and  to  him  who  pants  be- 
neath a  sultry  sun  in  the  regions  of  the  south.  We  can  call  upon 
the  tasked  slave,  and  his  austere  lord,  to  "  look  and  be  saved." 
However  guilty  and  vile,  they  may  look.  Dive  into  the  depths  of 
the  dungeon — plunge  into  the  hospitals  of  disease — visit  the  a^bodes 
of  darkness  and  despair — take  the  vilest  and  most  miserable  of  men 
— let  one  be  brought  forth  on  whose  head,  if  it  were  possible,  could 
be  heaped  all  the  crimes  committed  by  mankind  since  the  fall  of 
Adam  till  now — verily  such  a  man  is  commanded  to  look  and  live. 
*'  Wherefore  he  is  able  to  save  to  the  uttermost,^^  etc. 

IV.  The  Prohibition.  "  For  I  am  God,  and  there  is  none  else.''- 
This  implies, 

1.  That  Christ  is  the  only  Saviour,  I  am  God/'  etc.  None 
else  appointed — the  only  foundation,  v.  24. 

2.  It  is  therefore  condemnatory  of  all  attempts  at  self-salvation. 

3.  It  implies  the  universal  dominion  of  Christ.  Both  saints  and 
sinners  are  in  his  hands — he  rules  both — he  will  judge  both — how 
diiferent  the  results  !    Read  v.  23. 

On  Him,  then,  as  the  Saviour,  let  your  eye  be  fixed  ;  on  Him  let 
your  heart  repose.  Behold  Him  !  Acknowledge  Him  in  all  his 
ofl&ces — receive  Him  in  all  his  characters.  

If  you  look  not  at  the  Lamb  of  God  that  taketh  away  the  sin  of 
the  world  —  then  your  guilt  will  remain  on  your  souls,  and  sink 
them  to  the  deepest  woe. 


.  XIX.— THE  CHRISTIAN  DYING  DAILY. 

<*  I  die  daily."  — 1  Cor.  xv.  31. 

A  prudent  man  foreseeth  the  evil  thereof,  and  hideth  himself." 
There  is  one  future  event  for  which  we  ought  to  prepare.  We 
must  all  die.  Our  time  of  sojourning  here  is  short,  and  the  time 
of  its  termination  uncertain.    It  is  true  Christian  Philosophy  to  be 

ready  to  go  when  the  time  of  our  departure  is  at  hand.  but  this 

solemn  event  is  banished  from  the  mind,  although  the  mind  ia 

daily  conversant  with  monitions  of  human  mortality.  The  maa 

who  is  about  to  emigrate  to  another  country,  frequently  thinks 

about  it,  and  makes  suitable  preparation.  Our  bodies  must 

30on  emigrate  to  the  grave,  and  our  souls  into  eternity.  Mach  con- 
tingency may  be  connected  with  earthly  emigration.    The  mind'i 


76 


THE  CHRISTIAN  DYING  DAILT. 


purpose  may  change,  and  many  things  arise  to  prevent  it.  But 
there  is  no  contingency  about  death.  It  cannot  he  averted  by 
human  purpose,  or  circumstances.  Nothing  can  reverse  the  decree 
of  God.  Human  mortality  is  ever  proceeding — we  see  it  in  the 
deaths  around  us, — and  we  ourselves  are  not  insensible  to  gradual 
physical  decay.    We  die  daily. 

But  is  it  not  possible  daily  to  regard  death  with  composure  even 
before  it  comes,  so  that  when  it  shall  invade  us,  we  may  meet  it 
with  triumph,  hailing  it  as  the  messenger  to  conduct  us  to  a  better 
state?  The  Apostle  answers,  it  is.  I  die  daily  ;  and  this,  instead 
of  annoying  him,  afforded  him  joy. 

I.  Explain  and  illustrate  the  Statement  of  the  Apostle  : 

"I  DIE  DAILY.'' 

The  Apostle  states  it  with  a  strong  asseveration ;  ^^I 'protests  The 
subject  was  important ;  it  deeply  interested  his  feelings.  I  solemnly 
affirm  or  declare.  By  your  rejoicing/'  Some  read  our  re- 
joicing, but  the  present  version  appears  to  be  correct.  By  their 
rejoicing,  as  the  result  of  their  conversion,  and  the  evidence  of 
the  vitality  of  their  hope.  He  hoped  for  their  eternal  salvation. 
He  had  laboured  to  promote  it,  and  he  firmly  believed  that  they 
would  be  saved.  Regarding  that  as  certain,  it  was  just  as  certain 
that  he  died  daily  on  account  of  the  belief  and  hope  of  the  resur- 
rection. By  our  hopes  and  joys  as  Christians;  by  our  dearest  ex- 
pectations and  grounds  of  confidence,  I  solemnly  declare  I  die 
daily.  I  am  every  day  exposed  to  the  peril  of  martyrdom.  I  con- 
tinually expect  a  violent  death.  The  manifold  hardships  and 
sufferings  which  I  endure  render  my  life  a  kind  of  lingering  exe- 
cution. 

1.  He  died,  daily.  His  body,  as  already  stated,  through  fatigue, 
the  hand  of  violence,  imprisonment,  nakedness,  hunger,  an3  vari- 
ous perils,  was  dying  gradually  every  day.  *Tor  thy  sake  we 
are  killed  all  the  daylong;  we  are  accounted  as  sheep  for  the 
slaughter."  Rom  viii.  36.  See  also  2  Cor.  i.  9 ;  he  intimates  that 
he  then  supposed  that  the  sentence  of  death  was  passed  upon  him. 
Also  2  Cor.  iv.  8—12.  Refer  to  the  catalogue  of  perils  which  he 
endured  for  Christ's  sake,  2  Cor.  xi.  23  —  28.       0  what  melting 

pathos  in  this  narration!  He  also  says  that    after  the  manner 

of  men  he  had  fought  with  beasts  at  Ephesus."  Some  commenta- 
tors suppose  that  he  had  been  subjected  to  combat  with  wild  beasts 
in  the  amphitheatre  of  Ephesus.  But  if  he  was  only  speaking 
**  after  the  manner  of  men,"  in  a  figurative  sense,  it  denotes  the 
fierce  and  bloody  men  who  were  his  persecutors.  Hence  Whitby 
observes : 

**Tf  this  sense,  (the  literal  interpretation)  be  not  liked,  you  mny  in- 
terpret *  after  the  manner  of  men,'  according  to  the  intention  of  men,  it 
fceing  the  intention  of  the  men  of  Asia  to  deal  so  with  him.  Note  also, 
that  cruel  and  bloody-minded  men  are  often  represented  tinder  this 
metaphor  of  beasts.  So  Itrnatina.  when  he  was  carried  from  Syria  to 
Rome,  under  a  baud  of  soldiers,  who,  saith  he,  are  the  worse  for  the 


THE  CHRISTIAN  DYING  DAILY. 


77 


kindness  I  show  them,  *  From  Syria  to  Rome  I  fight  with  beasts.'  And 
tleraclitus  says,  *  The  Ephesians  were  turned  into  beasts,  because  they 
slew  one  another.'  " 

These  heavy  and  numerous  sufferings  might  well  cause  him  to 
say,  '*!  die  daily/'  "  So  then  death  worketh  in  us,  but  life  in 
you,''  etc.  2  Cor.  iv.  12  —  16. 

2.  As  he  endured  all  these  hardships  to  promote  Christianity  in 
the  world,  it  indicates  his  full  confidence  in  the  Divinity  of  the 
gospel  —  in  the  reality  of  Christ's  resurrection  of  the  saints.  The 
Apostle  gives  an  epitome  of  the  gospel  and  its  collateral  evidence 

in  this  chapter,  v.  1 — 8.  His  argument  appears  to  be : —  I  have 

had  such  evidence  of  the  truth  of  the  gospel  afforded  me  —  I  have 
been  so  fully  and  specially  convinced  that  there  is  no  collusion  — 
that  Christianity  is  not  a  cheat — that  I  do  not  regret  the  sufferings 
I  have  endured,  nor  shrink  from  those  which,  in  consequence  of 
my  advocacy  of  Christ,  must  inevitably  come  upon  me.  "If  after 
the  manner  of  men,  I  have  fought  with  beasts  at  Ephesus,  what 
advantageth  it  me,  if  the  dead  rise  not?  What  benefit  shall  I 
have?  Why  should  I  risk  my  life  in  this  manner?  Rather 
let  us  eat  and  drink,  for  to-morrow  we  die,  if  the  gospel  be 
not  true."  The  Apostle  means  by  this  question,  that  if  there  is 
no  future  state,  it  is  irrational  to  endure  trials  and  privations  so 
severe.  We  should  rather  make  the  most  of  this  life,  and  make 
pleasure  our  chief  good  rather  than  look  for  happiness  in  a  future 
state.  This  is  the  conduct  of  carnal  men.  Their  affections  centre 
in  this  world ;  they  have  no  prospect,  no  desire  of  heaven  —  they 
give  themselves  up  to  unrestrained  enjoyment  in  this  life. 

The  Apostle  however  was  fully  persuaded  in  his  own  mind. 
His  conduct  in  steadfastly  persevering  to  profess  and  preach  the 
gospel  abundantly  demonstrated  that  he  most  firmly  believed  a 
future  resurrection,  and  the  everlasting  happiness  of  all  believers. 

 Therefore  he  was  willing  to  die  daily,  because  the  gospel  waa 

true.* 


*  But  the  circumstance  which  above  all  others  adds  weight  and  importance  to  the 
testimony  which  the  Sacred  writers  gave,  was  the  sacrifices  with  which  it  was  accom- 
pani»!d;  the  risks,  the  injuries,  the  loss  of  property  and  life,  which  they  voluntarily 
incurred  by  giving  it,  and  to  which  those  were  alike  exposed  who  received  it  at  their 
hands.  That  they  had  thus  to  lay  their  account  to  all  manner  of  wrongs  and  insults, 
not  excepting  death  itself,  we  learn  not  only  from  the  accounts  of  Scripture,  but  from 
the  notices  contained  even  in  profane  historians,  from  the  decrees  of  emperors,  from 
tlic  allusions  of  heathen  poets,  and  from  the  whole  liistory  of  that  and  subsequent 
times,  of  which  the  persecution  of  Christkms  unto  death  formed  an  essential  and  pro- 
minent part.  We  look  simply  at  the  fact,  and  do  not  stop  to  oflfer  any  explanation  of 
it.  though  in  that  respect  there  is  no  particular  difficulty  to  encounter.  It  is  as  cer- 
tain as  anything  in  history  can  be.  that  both  those  who  gave  and  tho5>e  who  received 
the  gospel  testimony  were  ready,  rather  than  renounce  that  testimony,  to  endure  the 
loKS  of  all  things  and  brave  the  agonies  of  death ;  and  not  only  were  ready  to  do  this, 
bat  in  great  numbers  actually  did  it.  This  puts  beyond  a  doubt  the  question  of  their 
binct*rity;  for  no  conceivable  motive  could  have  induced  them,  both  teachers  and 
taught,  Ie;ulers  and  followers  tog»^ther.  to  make  such  sacrifices  for  what  they  knew  to 
be  a  lie;  as  in  that  case,  to  use  the  emphatic  expression  of  Paley.  "They  would  have 
been  villians  for  no  end  but  to  teacli  honesty,  and  martyrs  without  the  least  prospect 
of  honour  or  advantage."  Hut  if  the  circumstances  forbid  us  to  consider  them  as  de- 
ceivers, may  they  not  possibly  have  been  mistaken  or  deceived  ?  Doubtless  they  might 
have  beon  had  the  mattor  of  their  testimony  been  a  mere  opinion — had  it  been  either 

7  * 


78 


THE  CHRISTIAN  DYING  DAILY. 


3.  This  dying  daily  evidenced  the  greatness  of  his  love  to  Chrigi 
and,  his  cause.  The  love  which  he  manifested  was  most  ardent  and 
influential.  It  constrained  him  to  despise  wealth,  office,  honour, 
and  ease.  In  labours  he  was  most  abundant.  He  wa^  assiduous 
and  indefatigable  in  proclaiming  Christ.  Before  the  learned,  or 
the  illiterate  ;  in  the  palace  or  in  the  prison,  before  kings  or  before 
the  populace,  he  was  "  not  ashamed  of  the  gospel  of  Christ.'^  AYas 
persecution  before  him?  He  could  say,  "None  of  these  things 
move  me,^^  etc.  Was  he  approaching  martyrdom  ?  He  could  say, 
**  I  am  willing  not  only  to  be  bound,  but  to  die  at  Jerusolem  for 

the  name  of  the  Lord  Jesus.  The  love  of  Christ  kindled  this 

ardent  love  in  his  breast.  He  states  the  operation  of  the  mighty 
principle,  2  Cor.  v.  14.  "  For  the  love  of  Christ  constraineth  us," 
etc.  The  love  which  Jesus  had  manifested  towards  sinners  in  the 
great  work  of  redemption,  and  in  calling  them  to  partake  of  this 
inestimable  blessing,  had  excited  in  their  hearts  such  reciprocal 
admiring  love  and  adoring  gratitude  to  him,  as  "constrained 
them,'^  and  carried  them  on  with  invincible  energy  in  every  ser- 
vice, by  which  they  could  glorify  his  name  or  promote  his  cause : 
nor  could  any  fears,  hopes,  affections,  or  interests,  stop  their  pro- 
gress, when  actuated  by  this  most  powerful  principle. 

4.  Though  the  Apostle  died  daily,  yet  he  was  inwardly  supported 
hy  Divine  grace,  and  animated  by  a  lively  hope.  "The  inward 
man,''  he  says,  "was  renewed  day  by  day.''    See  also  2  Cor.  i. 

3 — 9.    The  whole  life  of  the  Apostle  was  one  of  hope  and  joy  

and  he  triumphed  in  death.  "  For  me  to  live  is  Christ,  and  to  die 
is  gain."  Phil.  i.  21.  Mark  his  consolation  and  heroism  at  the 
close  of  his  life.  "  For  I  am  now  ready  to  be  offered,"  etc.  2  Tim. 
iv.  6  — 8. 

II.  Apply  this  Statement  to  ourselves. 

1.  It  is  literally  true  that  we  are  physically  dying  daily.  Every 
one  —  the  rich  and  the  poor,  the  monarch  and  the  peasant,  etc., 
may  say,  "I  die  daily."  There  may  be  no  peculiar  hardships  to 
endure  —  no  persecutions  —  no  imprisonment,  etc.,  yet  the  body 
inevitably  must  die  daily. 

As  man,  perhaps  the  moment  of  his  breath, 

]^eceives  the  lurking  principles  of  death, 

The  youn<r  disease  that  must  subdue  at  length, 

Grows  with  his  growth  and  strengthens  with  his  strength. 

Human  life  is  daily  decaying  —  the  strength  and  energy  of  the 
body  daily  decline  —  the  beauty  of  the  countenance  gradually 


a  doctrine  or  system  of  doctrines,  which  they,  as  many  others  have  done,  might  have 
held  in  sincerity  and  endured  martyrdom  rather  than  recant,  though  their  under- 
standings might  have  been  misinformed  and  their  convictions  ungrounded.  But  what 
the  first  teachers  and  disciples  of  Christianity  avouched  was  not  tlie  truth  of  an  opin- 
ion or  t})e  roundness  of  a  doctrine,  but  the  reality  of  facts  which  their  own  eyes  had 
Been,  and  the  certainty  of  transactions  in  which  they  had  personally  borne  a  part. 
Here  there  was  no  room  for  deception  or  mistake,  and  as  their  readiness  to  sacrifice 
everything  naturally  dear  to  them  in  support  of  their  t<>stimony  proves  beyond  a  doubt 
the  sincerity  of  their  belief,  so  must  it  be  held  not  less  convincingly  to  prove  the  trutt 
and  solidity  of  the  ground  on  which  their  belief  was  founded. 


THE  CHRISTIAN  DYING  DAILY. 


79 


fades,  and  the  elasticity  of  the  limbs  is  constantly  being  relaxed. 
In  many  cases  those  that  look  out  of  the  windows  are  darkened, 
the  keepers  of  the  house  tremble,  and  the  strong  men  bow  them- 
selves. Eccles.  xii.  All  persons  are  not  the  same  as  they  once 
were.  They  feel  that  they  are  daily  going  the  way  of  all  the 
earth— dj^ing  daily.  The  lapse  of  time  itself  is  proof  sufficient. 

The  body  is  not  merely  gradually  or  daily  declining,  but  it  may 
positively  die  any  day.  Hence,  "  Boast  not  thyself  of  to-morrow,'' 
etc.  "AVhat  is  our  life?  It  is  even  as  a  vapour  that  appeareth 
for  a  short  time,  and  then  vanisheth  away.'' 

Still  some  may,  like  the  Apostle,  say,  *'I  die  daily."  Their 
constant  afflictions,  trials,  domestic  troubles,  hardships,  etc.,  may 
be  wearing  them  down,  even  as  the  water  wears  the  stones. 

2.  As  we  die  daily,  we  should  he  very  conversant  with  Chri.H 
as  the  Saviour  of  sinners,  and  the  Eesurrection  and  the  life 

That  I  may  know  him  and  the  power  of  his  resurrection."  Phil. 

iii.  9,  10.  This  is  the  way  of  conquering  death  and  of  realizing 

the  hope  of  eternal  life. 

It  should  also  lead  a  Christian  daily  to  deposit  his  soul  in  the 
hands  of  Christ  to  be  saved  and  preserved  by  him  until  the  day 
of  death. 

3.  As  we  are  dying  daily,  and  shall  soon  have  done  with  the 
world,  it  should  produce  a  disposition  to  he  ready  at  any  time  to 
resign  all  the  interests  of  earth.  We  are  to  enjoy  them  but  for  a 
season — we  are  stewards,  and  occupy  our  various  stations  only  for 
a  short  time.  We  have  relationships  in  life  of  the  most  endearing 
character — ties  of  the  tenderest  nature — and  associations  the  most 
delightful  —  but  they  must  all  give  way  to  death.  Are  we  pr<^- 
pared  to  give  them  up  —  to  part  with  everything  below  the  skies  ? 
We  die  daily,  and  we  should  hold  all  terrestrial  things  with  a 
loose  hand.  Such  is  the  argument  of  the  Apostle,  1  Cor.  vii.  29- 
31.       But  this  I  say.  brethren,  the  time  is  short,"  etc. 

4.  To  cultivate  a  superior  regard  to  our  immortal  life  in  heaven. 
Compare  this  life  with  eternal  life,  and  how  vain  and  shadowy 
does  it  appear !  Reckon,  then,  as  nothing  the  unsatisfying  and 
transitory  joys  of  earth  ;  but  value  and  aspire  after  a  better  coun- 
try, that  is  a  heavenly  one.  The  miser  here  makes  gold  his 
heaven  and  his  god.  The  man  of  property  throws  his  whole  soul 
into  his  estate,  and  idolizes  it.  The  sensualist  is  intoxicated  with 
his  cup  of  pleasure.    There  is  no  heaven  to  the  wicked  but  this 

earth.    Here  they  would,  if  they  could,  stay  for  ever.  But  the 

believer,  though  sometimes  he  gravitates  to  earth  by  reason  of 
imperfection,  is  taught  and  induced  by  the  Spirit  to  aspire  after 
the  bliss  of  immortality.  lie  "  looks  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen.  For  the  things  which 
are  seen  are  temporal,"  etc.  2  Cor.  iv.  17,  18. 

Sublim'd  b)'  frr.ice,  the  rouI  aspires, 
Beyond  the  ran<ie  of  low  desires, 

To  nobier  vi(iws  elate : 
UnmovM  her  destin'd  chan}?e  surveys, 
And  armed  by  faith,  intrepid  paya 

Tbe  universal  debt. 


80 


THE  RISEN  SAVIOUR. 


5.  It  Includes  a  pleasing  realization  of  death  as  a  means  of  af» 
taining  the  utmost  of  our  wishes,  To  die  is  gain/'  Death  is  the 
p;ate  of  Paradise  —  it  leads  to  the  many  mansions.  It  conducts  to 
tlie  vision  of  God  —  to  intercourse  with  the  most  glorious  intelli- 
gences—  to  purity  —  to  exalted  pleasures  and  infinite  joy. 

I  yearn  for  realms  where  fancy  shall  be  filled,  and  the  ecstacics  of  freedom  shall  be 
felt, 

And  the  soul  reij^n  pcloriously,  risen  to  Us  royal  destinies : 

I  look  to  recofinize  again,  through  the  beautiful  mask  of  their  perfection 

The  dear  familiar  faces  I  liave  somewhile  loved  on  earth  : 

I  long  to  talk  with  grateful  tongue  of  storms  and  perils  past, 

And  praise  the  mighty  IMlot  that  hath  steered  us  through  the  rapids  : 

I^H  shall  be  the  focus  of  it  all,  the  very  heart  of  gladness,  — 

My  soul  is  athirst  for  God,  the  God  who  dwelt  in  man  I "  —  Tupper. 

When  death  comes  to  a  believer,  it  is  not  as  the  dreaded  monster, 
the  King  of  terrors.  As  a  friend  he  comes  to  remove  him  from  a 
world  of  toil  to  a  world  of  rest ;  from  a  life  of  sin  to  a  life  of  glory. 
Death  is  under  the  power  of  Christ,  and  is  the  messenger  sent  by 
him  to  fetch  his  people  home. 

How  unwise,  then,  to  reject  the  gospel — which  alone  brings  Irfe 
and  immortality  to  light !  And  yet  infidelity  seeks  its  chief 
triumph  in  the  attempt  to  convince  poor  dying  man  that  he  has 
no  solid  ground  of  hope;  that  the  universe  is  "without  a  Father 
and  a  God  that  the  grave  terminates  the  career  of  man  for  e\er 
—  it  annihilates  him  !  The  Apostle  therefore  said,  v.  33,  "  Be  not 
deceived.'^  By  false  teachers  —  by  their  sophistry  —  by  their 
plausible  arguments.  Rather  turn  to  the  revealings  of  the  New 
Testament ;  rest  your  souls  on  them  as  the  firmest  basis  of  hope 
ever  propounded.  Het  others  do  as  they  will,  hold  you  them  fast 
till  you  die. 


XX. —THE  RISEN  SAVIOUR. 

"Come  and  see  the  place  where  the  Lord  lay." — Matt,  xxviii.  6. 

The  resurrection  of  Christ  is  an  important  article  of  the  Chris- 
tian faith.    1  Cor.  xv.  13 — 19.  The  .text  and  its  connection 

refer  to  the  resurrection  of  Christ.  The  angel  here  addresses  the 
visitants  of  the  tomb.  He  appeals  to  their  senses  to  prove  the 
certainty  of  Christ's  resurrection.  Christ  also  appealed  to  the 
senses  of  his  disciples  ;  "  Behold  my  hands, etc.  Thus  is  afforded 
the  best  external  evidence  of  the  Christian  religion,  namely,  the 
miracles  wrought  by  Christ  and  his  apostles.  "If  ye  believe  not 
me,  yet  believe  the  works  that  I  do,'^  said  Christ,  appealing  to 
their  senses.  The  invitation  to  see  the  vacated  grave  is  a  similar 
appeal. 

I.  This  Declaration  proclaims  the  actual  Resurrection  of  Christ. 
This  was  predicted,  Ps.  xvi.  10.    Christ  frequently  said  that  he 


THE  RISEN  SAVIOUR. 


81 


would  rise  igain.  And  without  it  his  mission  would  have  been 
useless. 

1.  The  fact  of  Christ's  resurrection  is  established. 

(1)  By  the  Testimony  of  Scripture.  The  evidence  of  his  disci* 
pies.  They  were  intelligent,  incredulous — men  of  probity — dis- 
interested, had  no  worldly  advantage  to  gain,  but  the  very  oppo  • 
site.  They  had  been  very  conversant  with  Christ,  and  were  ablo 
to  testify.  Their  testimony  was  harmonious  and  constant. 

(2)  By  the  testimony  of  angels,  and  their  appearance  to  different 
persons.  Matt,  xxviii.  1 ;  John  xx.  11. 

(3)  By  Christ's  manifestation  after  he  rose.  To  Mary  Magda- 
lene, John  XX.  17;  to  Salome,  Matt,  xxviii.  9,  10.  Disciples  going 
to  Emmaus,  Luke  xxiv.  13.  To  Peter,  Luke  xxiv.  34 ;  and  the 
eleven  disciples,  John  xx.  19;  1  Cor.  xv.  7.  To  his  disciples,  Acts 

i.  3 ;  to  Stephen,  Acts  vii.  55  ;  to  Paul,  Acts  ix.  3 ;  to  John,  Rev.  i.  13, 

2.  His  resurrection  was  not  denied  by  his  enemies.  Matt,  xxviii.  11. 

3.  The  Apostles  constantly  declared  and  attested  it,  and  so  did 
the  primitive  Christians  and  fathers,  as  Ignatius,  Polycarp,  etc. 

4.  He  rose  with  the  same  body,  John,  xx,  25;  Luke  xxiv,  39; 
Acts  X.  40,  41, 

5.  He  rose  according  to  Scriptural  types  and  predictions,  Jonah 

ii.  10;  Matt,  xii,  40;  Ps,  xxii,  15;  Isa.  liii.  5,  6;  Dan.  ix,  26; 
Zech.  xii,  7, 

II.  The  language  of  the  text  expresses  the  great  Humiliation  of 
Jesus  Christ.  "Come,  see  the  place  where  the  Lord  lay.^*  The  Son 
of  God  lay  in  a  tomb,  in  the  "dust  of  death."  Wha*".  was  the 
Saviour's  mission  to  this  world,  but  one  scene  of  humiliation?  He 
came  into  this  vile  world — he  tabernacled  in  the  flesh  —  "took 
not  on  him  the  nature  of  angels,''  etc.  Phil.  ii.  5 — 8 ;  Heb  ii. — he 
suffered  and  died — he  was  laid  in  the  grave. 

III.  It  is  expressive  of  God^s  infinite  love.  John  iii,  16  Why 
did  he  come  to  earth — why  did  he  suffer  and  die — why  was  he  en- 
tombed—  why  did  he  rise  and  ascend?  The  answer  is,  Because 
God  loved  the  world,  and  purposed  the  salvation  of  sinners, 
"  Come,  see  the  place  where  the  Lord  lay."  He  lay  in  that  grave, 
and  rose  from  it,  to  fulfil  all  the  purposes  of  his  love, 

IV.  It  was  the  most  striJcing  evidence  of  Divine  Faithfulness. 
Faithfulness  with  regard  to  promises,  types,  shadows,  and  predic- 
tions. When  Christ  rose  from  the  grave,  all  the  arrangements  of 
the  Divine  covenant  which  he  had  made  known  to  the  church  by 
his  prophets,  were  ratified  and  fulfilled.  See  the  argument  of  the 
Apostle,  Heb.  viii.  6;  ix.  11 — 15. 

V.  His  resurrection  was  an  evidence  of  his  Divine  Sovereignty. 
He  had  power  over  death  and  the  grave.  "  He  had  power  to  lay 
down  his  life,  and  power  to  take  it  up  again."  John  x.  17,  18.  Id 
like  manner  he  can  and  will  control  the  deaths  of  his  people,  "Hn 
has  the  keys  of  death,"  etc.    Rev.  i.  18. 

F 


82 


PRAYER. 


VI.  The  empty  grave  was  an  evidence  of  Ms  triumph  over  all  7iU 
enemies  and  ours.  Over  his  JeAvish  foes  —  over  his  murderers  — 
over  Satan,  death  and  hell  he  triumphed.  See  Eph.  iv.  8  ;  i. 
17  —  23. 

Lastly.  It  was  the  certain  and  glorious  pledge  of  the  perfecting 
of  salvation. 

Come,  see  the  place  where  the  Lord  lay,  and  you  will  learn  that 
he  Avas  the  "end  of  the  laAv  for  righteousness  to  every  one  that  be- 
lieves. That    he  was  delivered  for  our  offences,  and  rose  again 

for  our  justification.''  Christ  finished  all  the  plan  of  mercy  on  the 
cross.  He  cried  with  a  loud  voice,  "It  is  finished,''  and  in  that 
empty  grave,  we  see  that  his  declaration  was  correct.  "He  was 
raised  from  the  dead  by  the  glory  and  power  of  God  the  Father." 

 He  has  secured  then  for  all  believing  penitents  full  pardon  for 

every  offence  —  complete  justification  —  assimilation  to  God  by  his 
Spirit — rich  enjoyment  in  the  bosom  of  the  church — glorious  hope 
of  heaven — successful  battle  with  the  last  enemy,  and  an  abundant 
entrance  into  the  everlasting  kingdom  of  God.  "Come,  see  the 
place  where  the  Lord  lay,"  and  behold  in  that  empty  tomb  the 
sure  pledge  of  thine  own  glorious  resurrection.  Phil.  iii.  20,  21  ; 
Rom.  viii.  11. 

IMPROVEMENT. 

1.  Give  grateful  homage  to  Christ  as  the  Author  and  Finislier 
of  faith. 

2.  Frequently  visit  in  contemplation  the  scenes  of  his  conflict  and 
conquest. 

3.  Rest  on  him  alone  for  salvation  here  and  hereafter. 


XXI.  —PRAYER. 

"  Men  ought  alvfays  to  pray,  and  not  to  faint."  —  Luke  xriii.  1. 

Prayer  to  God  is  of  the  utmost  importance,  and  absolutely 
necessary.  Important,  because  God,  who  knows  our  necessities, 
has  mercifully  enjoined  it  upon  us.  The  people  of  God  in  every 
age  have  loved  and  practised  it.  Patriarchs  and  prophets,  apostles 
and  saints,  have  each  in  effect  said,  *'I  give  myself  unto  prayer" 

• — "It  is  good  for  me  to  draw  near  unto  God."  Christ  himself 

loved  and  performed  prayer.  "  In  the  days  of  his  flesh  he  offered 
up  prayer  and  supplications  with  strong  crying  and  tears  unto  Him 
who  was  able  to  save  him  from  death,  and  was  heard  in  that  he 

feared."    Heb,  v.  7.  As  Christ  by  his  incarnation  entered  into 

the  circumstances  of  sinners,  he  became  acquainted  with  the  wants 
of  humanity.    He  saw  what  a  sinful  soul  required  to  make  it  holy 


PRAYER. 


85 


and  happy  in  this  wicked  and  sorrowing  world.  He  knew  th« 
willingness  of  his  Father  to  supply  all  the  wants  of  his  needy  chil- 
dren ;  and  he  was  going  soon  to  the  cross  to  suffer  and  die,  that  he 
might  open  the  rich  and  everflowiug  fountain  of  Divine  mercy  and 
love.    He  might  well  say,  "Men  ought,^^  etc. 

In  this  chapter  Christ  propounds  the  parable  of  the  unjust  judge 
who  was  overcome  by  the  importunity  of  a  widow  to  do  her  justice 
contrary  to  his  previous  purpose.  lie  argues  that  if  importunity 
will  prevail  with  a  wicked  man,  how  much  more  effectual  will  be 
prayer  offered  to  God  who  is  infinitely  good.  Therefore.  "  Man 
ought/^  etc. 

1.  The  Nature  of  Prayer. 

Prayer  is  the  humble  expression  of  our  wants,  and  of  onr 
desires  to  God.  It  is  the  soul's  appeal  to  God  in  every  time  of 
necessity. 

Prayer  is  an  acknowledgement  of  the  being  and  the  providence 
of  God.  "  He  that  cometh  to  God  must  believe  that  he  is  that 
is,  have  a  full  belief  in  his  Almighty  power,  mercy,  salvation,  and 
faithfulness ;  and  also  a  dependence  upon  him  for  the  supply  of  all 
needful  blessings. 

Prayer  is  a  declaration  that  the  infinite  Jehovah,  the  offended 
Sovereign,  has  re-established  communion  with  man,  through  the 
.meditation  of  Jesus  Christ,  in  whom  he  is  well-pleased.  What 
condescension  is  this  !  He  who  receives  the  praises  of  angels,  de- 
signs to  listen  to  the  breathings  of  a  poor  sinner !  No  wonder  that 
Solomon  said,  "  Will  God,''  etc.    1  Kings  viii.  27. 

To  pray  to  God  implies,  1.  A  knowledge  of  his  character y  and 
the  gracious  arrangements  he  has  made  for  the  temporal  and 
spiritual  happiness  of  man,  It  is  impossible  to  pray  aright  with- 
out such  knowledge.  What  kind  of  a  court  would  a  sovereign 
have  if  his  subjects  could  not  distinguish  between  him  and  a 
clown  ?    *'  They  that  know  thy  name  will  put  their  trust  in  theo.** 

2.  A  deep  conviction  of  the  need  of  Divine  aid.  This  need  arises 
from  our  state  as  fallen  sinners,  ever  requiring  an  interest  in  the 
mercy  of  God  through  Christ  —  need  arising  from  the  conflicts  of 
life — sickness,  personal  and  relative,  bereavements,  losses,  disap- 
pointments—  conflicts  with  our  own  hearts,  with  si  niters  and  the 
enemy  coming  in  like  a  flood,  threatening  to  overwhelm  and  de- 
stroy. Regard  ourselves  as  the  servants  of  God,  having  important 
of&ces  to  sustain,  and  arduous  duties  to  perform — and  then  we  are 
dying  creatures,  and  must  yield  up  our  breath.  Who  is  sufficient 
for  these  things  ?    Every  one  must  be  wretched  without  God. 

3.  Application  to  God  for  relipf  **If  any  man  lack  wisdom, 
let  him  ask  of  God."  Ask  and  yo  shall  receive  etc.  Draw 
near  to  God,  and  ho  will  draw  near  to  you."  This  application  to 
God  implies 

(1)  A  faithful  confession  of  all  our  offences. 


84 


PEAYER. 


(2)  An  nonest  statement  of  our  necessities. 

(3)  An  earnest  request  for  God^s  assistance  and  blessing.  **Lord, 
help  me/'  "Save,  or  I  perish.''  Disperse  this  darkness,  and 
irradiate  my  mind  with  light  Divine.  Remove  my  guilt,  cleanse 
me  from  my  sin.  Deliver  me  ivom  this  trouble,  or  sustain  me 
under  it,  and  sanctify  it  to  my  good  and  thy  glory. 

4.  Prayer  must  be  made  to  God  through  the  mediation  of  Christ, 
Hence  the  Saviour  said,  "Whatsoever  ye  shall  ask  the  Father  in 
my  name  he  will  give  it  you."  John  xiv.  13  ;  xv.  16  ;  xvi.  23,  21, 
26.  As  sinner?  we  have  forfeited  all  right  to  both  temporal  ani 
spiritual  blessii  ^s  ;  sin  has  closed  the  avenue  of  Divine  mercy,  and 
cut  oif  Divine  communion.  Christ,  however,  has  opened  the  way 
of  access  to  God  by  his  death  on  the  cross — he  has  broken  down  the 
wall  of  partition  —  opened  the  fountain  of  all  spiritual  blessings, 
and  become  the  way  to  the  Father.  Hence  all  our  petitions  must 
be  presented  to  God  through  our  Lord  Jesus  Christ.  Heb.  iv.  15, 
16 ;  1  John  ii.  1. 

A  recognition  of  the  Divine  Mediator  necessarily  im-plies  Jaith, 
See  James  i.  5,  6.  "But  let  him  ask  in  faith."  Let  him  believe 
that  in  God  all  fulness  dwells,  and  that  he  is  able  and  willing  to 
do  more  abundantly  than  we  can  either  ask  or  think.  Full  of 
this  assurance,  relying  upon  the  great  Mediator,  let  him  "ask 
and  it  shall  be  given  him,"  etc.  "  We  have  boldness  to  enter  into 
the  holiest  by  the  blood  of  Jesus,"  etc.  Heb.  x.  19 — 23. 

5.  In  prayer  the  petititioner  must  be  governed  by  the  will  of 
God.  Man  may  ask  many  things  which  if  granted  would  be  in- 
jurious. So  Elijah,  1  Kings  xix.  4 ;  a  prayer  arising  from  a 
desire  to  avoid  persecution.  See  also  Luke  xii.  13  ;  James  iv.  3. 
The  enlightened  believer  will  always  preface  his  prayer  with 
"  The  will  of  the  Lord  be  done."  Luther  could  say,  "Let  my 
will  be  done.  My  will,  Lord,  because  my  will  is  melted  into  thine, 
there  is  but  one  will  betwixt  as."  "If  ye  abide  in  me,  and  my 
words  abide  in  you,"  said  Christ,  "ye  shall  ask  what  ye  will,  and 
it  shall  be  done  unto  you."    We  ask  according  to  the  will  of  God, 

when  we  petition  for  that  which  tends  to  glorify  him.  Ask  in 

this  way,  and  you  shall  obtain.  1  John  v.  14,  15. 

It  is  prayer  then  that  must  bring  all  our  supplies  from  heaven. 

 The , experience  of  believers  testifies,  that  as  they  decline  in 

prayer  all  their  graces  decline  also ;  therefore  when  the  apostle 
Paul  hath  suited  a  Christian  with  his  whole  armour,  he  adds  this 
to  all,  pray  continually  ;  for  this  arms  both  the  man  and  his  armour 
Vrith  the  strength  and  protection  of  God. 

Prayer  is  a  creature's  strenjrtb,  his  very  "breath  and  being:; 

Prayer  is  the  golden  key  that  can  open  the  wicket  of  Mercy: 

Prayer  is  the  majric  sound  that  saith  to  Gnd,  So  he  it ; 

Prayer  is  the  slender  nerve  that  moveth  the  muscles  of  Omnipotence. 

Therefore,  pray,  0  creature,  for  many  and  great  are  thy  wants; 

Thy  mind,  thy  conscience,  and  thy  heine:,  thy  ritrhts  commend  thee  unto  prayer, 

Thefcure  of  all  cares,  the  grand  panacea  for  ail  pains, 

Doubt's  destroyer,  ruin's  remedy,  the  autidote  of  all  anxieties.  —  TUPPEIU 


II.  The  Performance  of  Prayer, 


PRAYER. 


85 


1.  It  must  he  sincere.  Tn  prayer  especially,  thou  "requiresi 
truth,"  0  God,  "  in  the  inward  parts/'  If  we  approach  God,  still 
cherishing  some  darling  sin,  we  cannot  expect  to  be  heard.  That 
sin  is  his  rival.  He  demands  the  whole  heart.  Ps.  Ixvi.  18.  When 
the  believer  sounds  the  trumpet  of  prayer,  it  is  the  breath  of  the 
soul  that  sounds  it.  The  prayers  of  the  wicked  are  heartless 
prayers  —  the  heart  has  no  place  in  them,  and  they  have  no  place 
m  the  hear"-.  The  prayers  of  the  righteous  are  heart-prayers,  they 
are  first  put  into  the  heart  by  God,  and  then  they  rise  from  the 
heart  to  God.  They  earnestly  desire  what  they  seek,  and  there- 
fore obtain  what  they  ask. 

2.  Prayer  must  be  offered  with  reverence  and  humility.  **  God 
is  a  Spirit.^'    He  is  infinitely  great,  holy,  powerful,  etc.  Sinful 

dust  and  ashes  must  stand  in  awe  of  him.  Huinility  flows  from 

penitence,  and  is  ever  associated  with  confession  of  sin.  There  is 
something  delightfully  affecting  in  the  humble  reverential  suppli- 
cations which  flow  from  a  believer's  heart,  and  which  ascend  to 
the  Most  High.  He  employs  such  language  as  this : — Job  xi.  4,  5  ; 
xlii.  2 — 6.  The  Christian  finds  that  the  prayer  of  the  poor  broken- 
hearted publican  is  never  an  unsuitable  prayer  for  him,  and  when 
he  comes  to  die  he  is  content  that  the  last'petition  ascending  from 
his  heart  should  be,  Lord,  have  mercy  on  me  a  sinner.''  In 
prayer  he  is  led  to  be  humble  when  he  compares  his  nothingness 
with  God's  immensity  ;  his  meanness  with  God's  glory  ;  his  folly 
with  God's  wisdom  ;  and  his  deformity  with  God's  purity. 

3.  Prayer  must  he  offered  with  fervency.  Not  the  energy  and 
warmth  of  the  animal  spirits,  but  the  inward,  inwrought  prayer, 
expressed  in  simple  desires,  regulated  by  the  love  of  God.  Tho 
effectual  fervent,"  etc.  James  v.  16.  Such  fervency  is  urged  by 
many  Scriptures.  To  pray,  is  to  pour  out  the  heart,  Ps.  Ixii.  8. 
To  pray,  is  to  wrestle  with  God,  Gen.  xxxiii.  24.  To  pray,  is  to 
cry,  Ps.  ix.  12, — to  sigh  and  groan,  Ps.  xii.  5, — to  strive,  Rom.  xv. 
30, — to  give  God  no  rest,  Isa.  Ixii.  7.  All  these  declarations  teach 
us  that  prayer  must  be  fervent.  The  arduous  conflict  in  which 
we  are  engaged  demands  it.  The  immense  value  of  the  blessings 
for  which  we  pray  demands  it. 

4.  Prayer  must  he  constant.  **Men  ought  always  to  pray,  arid 
not  to  faint. This  duty  must  never  be  forgotten  ;  it  is  so  import- 
ant and  beneficial.  We  must  not  tire  in  praying  for  any  special 
blessing.  God  loves  fervency  and  importunity  in  prayer.  This 
is  illustrated  by  the  example  of  the  poor  widow,  who  by  her  im- 
portunity, prevailed  with  the  unjust  judge.  Hence  Elias,  James 
V.  17,  18. 

The  text  teaches  us  that  Christians  should  neglect  no  oppor- 
tunity for  prayer,  delighting  in  the  performance  of  it  both  publicly 
and  privately. 

Christians  are  liable  to  faint.    The  ardour  of  prr.yer  often  de- 
clines—  many  restrain  prayer  before  God. 
8 


86 


PRAYER. 


(1 )  The  engagements  of  life  have  this  tendency,  absorbing  the 
whole  attention ;  abating,  if  not  wholly  destroying,  the  habit  of 
prayer. 

(2)  Chi^istians  may  faint  from  the  recollection  of  their  great 
unworthiness. 

(3)  AVhen  answer  to  prayer  is  delayed. 

(4)  When  the  favour  solicited  is  obtained.  The  depravity  of 
our  hearts  may  cause  us  to  forget  that  ''Man\s  extremity  was 
God's  opportunity.^'  You  were  humble  enough  in  your  misery, 
and  ready  to  cry  to  God,  and  depend  upon  him,  but  since  he  de- 
livered you,  you  have  forgotten  that  in  him  alone  is  your  help 
found. 

Pray  always  therefore,  and  not  faint,  for 

(1)  We  sin  without  ceasing,  and  have  therefore  need  to  pray 
without  fainting.  Till  we  cease  to  sin,  we  must  never  cease  to 
pray. 

(2)  Our  enemies  never  cease  to  annoy  and  oppose  us,  therefore 
we  must  pray  and  faint  not.  The  hands  of  prayer  must  be  lifted 
up  like  those  of  Moses,  till  the  victory  is  won.  Our  enemies  are 
ever  watchful  for  opportunity ;  we  must  faint  not  in  watching 
ant.o  prayer. 

(3)  Our  trials  from  afflictions — our  bodily  and  spiritual  wants, 
never  cease.  Every  day  brings  fresh  wants  ;  every  duty  calls  for 
fresh  supplies  of  grace.  We  have  scarcely  emerged  from  one  trial, 
but  another  awaits  us.  Is  any  afflicted  ?  Let  him  pray  and  faint 
not. 

(4)  God  is  always  waiting  to  be  gracious.  "  He  fainteth  not, 
neither  is  he  weary.''  *'They  that  wait  upon  the  Lord  shall  re- 
new their  strength.''  The  Saviour  ever  liveth  to  make  interces- 
sion for  us.  The  Holy  Spirit  never  ceaseth  to  make  intercession 
for  us ;  therefore  pray  and  faint  not. 

In  conclusion,  how  important  then  is  prayer  to  a  Christian — to 
a  family  —  and  to  the  community  at  large  ? 

Angels  are  around  the  good  man,  to  snatch  the  incense  of  his  prayers, 

And  they  fly  to  minister  kindness  to  those  for  whom  he  pleadeth ; 

For  the  altar  of  his  heart  is  liirhted,  and  hurneth  before  God  continually. 

And  he  hreatheth,  conscious  of  his  joy.  the  native  atmosphere  of  heaven : 

Yea,  thoup:h  poor  and  contemned,  and  ifcnorant  of  this  world's  wisdom, 

111  can  his  fellows  spare  him.  thouofh  they  know  not  of  his  value. 

Thousands  bewail  a  hero,  and  a  nation  mourneth  for  its  king, 

But  the  whole  universe  should  lament  the  loss  of  a  man  of  prayer. — Tupper. 

How  awful  the  condition  of  those  who  never  acknowledge  God 
-^who  live  without  prayer.  At  the  day  of  final  retribution,  they 
will  know  the  value  of  prayer.  They  shall  call  upon  me  iheUy 
but  I  will  not  answer."  Prov.  i.  24 — 33. 


CHRIST  A  TESTATOR. 


87 


XXIL  — CHEIST  A  TESTATOR. 

A  METAPHORICAL  SKETCH. 

**  For  where  a  Testament  is,  there  must  also  of  necessity  be  the  death  of  th b  Testator.* 
—  Heb.  ix.  16. 

As  Christ  has  many  crowns,  so  he  has  many  names.  He  has 
crowns  of  great  glory,  and  he  has  names  of  unequal  beauty.  "  Thy 
name  is  as  ointment  poured  forth.^'  Song  i.  3.  He  is  called  the 
Branch,  by  Jeremiah  xxiii.  5  ;  the  Sun  of  Righteousness,  Mai.  iv. 
2;  the  Bright  and  Morning  Star,  Rev.  xxii.  16 ;  the  Surety ;  '*  By 
so  much  was  Jesus  made  the  Surety  of  a  better  testament.^'  Heb. 
vii.  22.  He  is  called  the  Messenger  of  the  Covenant,  Mai.  iii.  1. 
Isaiah  records  seven  of  his  glorious  names.  He  calls  him  the 
Child  horn,  the  Son  given,  the  Wonderful,  the  Counsellor,  the  Mighty 
God,  the  Everlasting  Father,  and  the  Frince  of  Feace.  In  the  text 
he  is  denominated  a  Testator,  a  name  full  of  glorious  import.  See 
Matt.  xxvi.  26,  27,  etc. 

I.  A  Testator  signifies  a  Disposer,  a  person  who  makes  a  will 
or  testament  in  which  he  bequeaths  his  property  to  his  relatives 
or  friends. 

Jesus  Christ  is  the  Testator  who  made  his  will  —  executed  the 
covenant  of  eternal  redemption.  That  testament  derives  its  value 
from  the  dignity  and  glory  of  the  Testator.  He  is  *'the  bright- 
ness of  his  Father's  glory,^^  etc.  He  is  '*the  King  eternal, 
immortal, etc.  He  is  the  high  and  lofty  One  who  inhabiteth 
eternity  —  whose  name  is  holy.    He  is  the  heir  of  all  things. 

In  order  to  become  a  Testator,  he  entered  into  the  very  circum- 
stances of  his  legatees.  He  became  bone  of  their  bone,  and  flesh 
of  their  flesh.  John  i.  14;  Heb.  ii.  14,  15.  He  was  **made  in 
all  things  like  unto  his  brethren. Hence  he  felt  for  them,  sym- 
pathized with  them,  and  was  willing  to  die  for  them.  Unless  he 
had  taken  our  nature,  he  never  could  have  become  our  Testator, 
for  as  God,  he  could  not  become  the  subject  of  mortality. 

II.  A  Testator  being  under  a  natural  obligation,  and  having 
affection  and  good-will  to  his  friends,  makes  provision  for  them 
in  his  will. 

Christ,  by  taking  his  people  into  covenant  relation,  has  bound 
himself  to  provide  for  their  spiritual  and  eternal  necessities.  He 
is  called  their  Elder  Brother,  their  Shepherd,  their  King;  he  loves 
them,  he  cares  for  them.  As  their  great  High-priest,  he  is  touched 
with  the  feeling  of  their  infirmities.  It  was  his  greatest  pleasure 
to  remember  them  in  his  will. 

III.  A  Testator  makes  his  will  in  prospect  of  death.  He  may 
be  induced  to  this  by  age,  by  infirmity  and  decay  —  by  the 


88 


CHRIST  A  TESTATOR. 


dictates  of  prudence,  that  he  may  not  have  it  to  do  at  the  time  of 
dying. 

Jesus  Christ  knowing  his  hour  was  coming,  when  he  should  seal 
his  testament  with  his  blood,  made  his  last  will  in  favour  of  all 
his  disciples.    See  John  xiii.  1 ;  xiv.  2,  18  ;  xvii.  24. 

IV.  A  Testator  records  the  persons  in  his  will  to  whom  he 
bequeaths  legacies. 

Jesus  Christ  has  recorded  in  his  will  the  persons  to  whom  he 
has  bequeathed  the  blessings  of  his  covenant,  both  grace  and 
glory.  His  disciples,  his  people,  his  sheep,  his  servants,  his 
soldiers,  all  that  the  Father  hath  given  him,  all  that  repent,  and 
believe,  all  that  are  regenerated,  that  bear  his  image,  that  love 
and  serve  him,  John  x.  15,  28  ;  iii.  36 ;  Heb.  v.  9. 

V.  A  Testator  in  making  his  last  will  usually  disannuls  any 
will  previously  made. 

Jesus  Christ  disannulled  the  law  of  the  Old  Covenant,  by  his 
establishing  the  New.  See  Heb.  vii.  12,  18.  **He  taketh  away 
the  first,  that  he  may  establish  the  second.''  Heb.  x.  9.  Observe, 
Christ  abolished  the  ceremonial,  sacrificial  law,  he  himself  being 
the  great  sacrifice  to  which  the  Levitical  sacrifices  pointed.  **  He 
was  the  end  of  the  law,''  etc. 

VI.  A  Testator  to  give  authority  and  validity  to  his  will,  has 
it  witnessed  by  others. 

Jesus  Christ,  to  give  validity  and  authority  to  his  gracious 
Will,  had  it  attested  by  the  most  credible  witnesses.  First,  the 
Father ;  secondly,  his  miracles ;  thirdly,  John  the  Baptist ;  fourthly, 
the  Scriptures  ;  and  fifthly,  his  Apostles  :  "  We  are  his  Witnesses 
of  all  things  that  he  did."    John  v.  32,  36,  37 ;  Acts  x.  39. 

VII.  A  Testator,  finally  to  perfect  and  confirm  his  last  will, 
signs  and  seals  it  himself,  which  (according  to  the  laws  and 
customs,  especially  of  Eastern  nations)  is  done  by  blood.  The 
Epistle  to  the  Hebrews  intimates  that  the  first  Testament  was 
dedicated  by  blood,  hence  called  the    Blood  of  the  Testament." 

Jesus  Christ  ratified  his  last  Will  and  Testament  with  his  own 
blood.  "  He  shall  confirm  the  covenant  —  he  shall  be  cut  ofi"." 
Dan.  ix.  24,  26,  27.    ^^For  where  a  testament  is,''  says  the  text, 

there  must  be  the  death  of  the  Testator.''  This  is  the  New 
Testament  in  my  blood,"  1  Cor.  xi.  25  ;  i.  e.  it  symbolizes  the 
shedding  of  my  blood  on  the  cross  as  a  ratification  of  my  will  and 

pleasure  concerning  you  my  disciples.  By  Christ's  death  there 

IS  a  confirmation  of  the  truth  and  authority  of  the  Covenant,  and 
of  its  efl&cacy  and  availableness  to  us,  Heb.  ix.  17. 

VIII.  A  Testator  appoints  Executors  in  trust  to  fulfil  the  pur- 
pose and  intent  of  his  will. 

Christ  committed  this  great  Trust  to  his  Father,  John  x.  29, 
and  the  Holy  Spirit,  who  are  the  faithful  Executors  of  his  will, 
dispensing  according  to  it  the  treasures  of  Divine  love  to  all  the 
Redeemer's  h;gatees.    John  xvii.  11 ;  xiv.  16. 


CHRIST  A  TESTATOR. 


IX.  A  Testator  makes  his  last  will  unalterable  "by  any  other 
person,  or  by  himself.  After  death  no  one  can  legally  aorogate 
any  of  its  provisions.    See  Gal.  iii.  15. 

The  covenant  of  Jesus  Christ  shall  stand,  and  he  'will  do  all  his 
pleasure.  Ps.  Ixxxix.  34.  The  covenant  is  ratified.  He  will  not 
alter  it  himself;  much  less  may  any  man  or  angel  presume  to  do 
it.    Gal.  i.  8 ;  Rev.  xxii.  18,  19. 

X.  A  Testator  takes  care  to  have  his  will  made  known  and 
published  after  his  death,  that  the  parties  concerned  may  know 
what  legacies  are  left  and  bequeathed  to  them  ;  and  their  excite- 
ment and  expectation  will  be  in  proportion  to  the  wealth  of  the 
deceased. 

Christ  ordained  and  commanded  his  disciples  to  publish  his 
mind  and  Will  to  the  children  of  men.  Mark  xvi.  15.  They  went 
forth,  and  opened  that  gracious  and  glorious  Will,  and  now  look 
at  its  marvellous  provisions. 

The  reading  of  some  testaments  produces  disappointment ;  but 
they  who  consult  this  testament  with  the  eye  of  faith,  find  that  it 
contains  exceeding  abundantly  above  all  that  they  can  either 
ask  or  think."  Only  think  of  the  wealth  of  Christ,  which  renders 
his  testament  so  important  and  valuable.  *'  It  has  pleased  the 
Father  that  in  him  should  all  fulness  dwell."  He  hath  "  appointed 
him  the  Heir  of  all  things."  He  is  "  Lord  of  all."  *'  King  of 
kings,  and  Lord  of  lords."  "  The  Father  loveth  the  Son,  and 
hath  given  all  things  into  his  hands."  How  vast  then  must  be 
his  wealth,  how  unlimited  his  power  !  How  capable  must  he  have 
been  to  enrich  his  people  for  time  and  eternity.  Read  the  Will 
of  Christ  —  examine  the  blessings  of  the  New  covenant,  and  there 
can  be  no  disappointment,  but  surprise,  gratitude,  transport. 

In  opening  this  will  we  read  that  Christ  the  Great  Shepherd 
laid  down  his  life  for  his  flock,  and  that  all  the  atoning,  saving 
and  enriching  efficacy  of  that  death  is  theirs.  "All  things  are 
yours."  He  giveth  liberally  and  upbraideth  not."  Is  pardon 
desirable  to  the  guilty  ?  We  have  redemption  through  his  blood, 
even  the  forgiveness  of  sins."  Is  it  good  for  us  to  draw  nigh  to 
God?  "We  have  boldness  of  access  through  him."  Is  faith 
precious  ?  His  Spirit  is  given  to  produce  it,  and  that  faith  gives 
peace,  and  joy,  and  triumph.  Are  the  promises  valuable? 
"  Whereby  are  given  unto  us  exceeding  great  and  precious  pro- 
mises." Is  hope  cheering,  and  the  possession  of  a  good  hope  our 
greatest  treasure?  "Blessed,  etc.,  who  hath  begotten  us  again  to 
a  lively  hope,"  etc.  1  Pet.  i.  3.  Is  the  gift  of  the  Holy  Spirit 
essential  to  our  sanctity  and  comfort?  This  is  the  fruit  of  his 
death,  and  the  j>;ift  from  his  throne.  Do  we  love  his  house?  It 
is  his  presence  that  fills  it  with  glory,  and  there  he  has  promised 
to  dwell.  "Where  two  or  three,"  etc.  Is  a  gospel  ministry 
important  and  valuable?  It  is  his  gift.  "He  gave  some  apos- 
tles," Eph.  iv.  12,  13.  Do  we  want  consolation  in  sorrow?  It  is 
the  record  of  his  will,  "  My  grace  is  sufficient  for  thee."    Are  hig 


90 


CHRIST  A  TESTATOR. 


dealings  with  us  sometimes  intricate  and  unaccountable  ?    It  19 

recorded  in  his  will.  *'A11  things  shall  work  together  for  the  good/' 
etc.  "  These  light  afflictions"'  etc.  Is  the  path  of  life  dangerous? 
Is  it  beset  with  numerous  foes  ready  to  devour  ?  He  fills  that 
path  with  guardian  angels  —  he  sends  them  "forth  to  minist-er  to 
the  heirs  of  salvation. Does  the  dark  valley  of  death  occasion 
fear  and  dismay  ?  The  testament  of  Christ  intimates  that  he  will 
go  down  with  them  to  death,  and  will  surely  bring  them  up  again. 
*' Death  is  yours,  he  says,  fear  not;  fear  not,  for  I  am  with  you ; 
be  not  dismayed,  for  I  am  thy  God.    Here  take  this  staff  of  my 

atonement,  lean  upon  it,  and  all  your  fears  shall  vanish.  

Then  this  Will  announces  the  inheritance  of  the  saints  in  light. 
Its  mansions,  its  crowns,  its  bright  shining  raiment,  its  purity, 
its  inconceivable  felicity  are  prepared  by  him.  I  appoint  unto 
you  a  kingdom.'' 

What  are  other  wills  when  compared  with  this  ?  They  may 
allot  to  the  parties  thousands  of  silver  and  gold  ;  they  may  appor- 
tion vast  and  splendid  estates  but  they  are  all  vanity,  because 

they  are  transitory.  Death  will  end  the  enjoyment  of  them.  But 
the  Will  of  Christ  is  co-extensive  with  eternity.  Its  provisions 
are  everlasting. 

Lastly.  Most  testamentary  grants  are  made  to  the  dearest  rela- 
tives and  friends, — to  worthy  persons.  Sometimes  a  rebellious 

prodigal  child  is  not  provided  for  at  all,  or  cut  off  with  a  miserable 
pittance. 

Behold  in  this  Testament  the  rich  grace  of  the  Divine  Testator. 
**AVhere  sin  abounded,  grace  has  much  more  abounded"  to  the 
guilty,  to  the  outcast,  to  the  lost,  and  undone.  Those  whose 
iniquities  equalled  the  stars  in  number,  and  surpassed  the  moun- 
tains in  magnitude,  were  chosen  to  drink  of  the  rivers  of  Divine 
pleasure,  and  to  occupy  heavenly  thrones.  As  a  proof  of  this, 
behold  the  weeping  Mary,  bending  over  the  Redeemer's  feet,  and 
bathing  them  with  the  tears  of  gratitude  and  of  penitential  sorrow, 
wiping  them  with  the  hairs  of  her  head,  and  imprinting  on  them 
the  kiss  of  love.  Behold  the  man  of  sorrows,  with  mercy  beaming 
on  his  brow,  he  pronounces  forgiveness,  for  she  was  a  sinner.  Go 
to  Calvary,  and  amidst  its  horrid  scenes,  behold  the  last  glance  of 
the  malefactor's  dim,  languid  eye,  as  it  swims  in  death,  trusting 
in  the  Saviour  dying  at  his  side.  Listen  to  that  faintly  uttered 
prayer  of  a  strong  and  lively  faith,  "  Lord,  remember  me  when 
thou  comest  into  thy  kingdom."  Hear  the  soft  answer  of 
peace  flowing  from  his  lips,  which  death  was  turning  pale,  and 
from  a  heart  convulsed  with  agony,  "Verily,  I  say  unto  thee,  to- 
day shalt  thou  be  with  me  in  Paradise."  Remember  to  whom 
Jesus  commanded  his  gracious  will  first  to  be  opened  —  it  was  to 
his  murderers — "  begin  first  at  Jerusalem  " — open  my  Will  of  full 
and  free  forgiveness  to  the  banditti  that  apprehended  me — to  those 
who  bound  me,  mocked  and  derided  me  —  to  him  who  smote  me 
on  the  face — to  him  who  spat  on  me — to  those  who  drove  the  nails 
— to  him  who  platted  the  crown — and  to  him  who  pierced  my  side. 


80T-ACE  IN  AFFLICTION. 


di 


Tell  them  they  are  my  legatees,  and  that  I  offer  them  salvation 
without  money  and  without  price. 

Christ  therefore  made  and  issued  his  Will  irrespective  of  human 
merit. 

IMPROVEMENT. 
• 

1.  Admire  the  grace  of  God  as  manifested  in  the  Testator's 
Will.  It  provides  salvation  for  the  body  and  soul  —  for  time  and 
eternity — and  for  the  vilest  of  the  vile. 

2.  Ascertain  whether  or  not  you  are  Christ's  legatees.  All  who 
are  included  in  his  Will  have  repented  and  believed  —  they  bear 
his  image  —  they  do  his  commandments. 

3.  Often  read  this  AVill.  You  may  do  it  in  the  house  of  God  — 
in  your  dwelling — and  especially  at  the  Table  of  the  Lord.  Thus 
you  will  see  the  princely  legacies  which  he  has  left  you,  more 
valuable  than  the  gold  and  costly  gems  of  distant  India.  There 
you  will  see  the  security  and  seal  of  the  Testament — the  blood  Hid 
death  of  the  Testator. 


XXIIL  — SOLACE  IN  AFFLICTION. 

«  Many  are  the  afflictions  of  the  righteous;  but  the  Lord  delivereth  him  out  of  them 
•11."— Ps.  xxxiv.  19. 

No  one  is  exempt  from  trouble.  Man  that  is  born  of  a  woman 
is  of  few  days,"  etc.  Job  xiv.  1.  This  world  has  been  aptly  com- 
pared to  a  wilderness  or  valley  of  tears.  What  avails  an  honora- 
ble ancestry,  or  the  splendours  and  wealth  of  earth  all  are 

heirs  of  sorrow,  and  exposed  to  a  thousand  sources  of  misery. 

Many  are,"  etc.  But  the  Christian  has  a  refuge  in  all  hia 

troubles.  It  is  not  in  the  giddy  scenes  of  dissipation  ;  it  is  not  in 
sullen  apathy;  it  is  not  in  stoical  indifference.  Such  refuges  are 
unavailing,  as  repeated  trials  have  proved.  The  refuge  of  the 
Christian  is  God:  ''The  Lord  delivereth,"  etc. 

I.  The  Character.      The  righteous." 

To  be  righteous  is  to  appear  just  before  God,  and  holy  in  heart 
and  life. 

1.  This  is  not  their  character  hy  nature.  All  persons  come  into 
this  world  with  a  depraved  nature.  Ps.  li.  5.  Depravity  is  visible 
in  all  human  action.  The  thoughts,  desires,  affections,  and  con- 
duct are  full  of  sin.    "There  is  none  righteous;  no,  not  one." 

Rom.  iii.  10.  And  yet  the  heart  of  man  is  full  of  self-righteous 

pride.    He  boasts  of  his  goodness. 

2.  Righteousness  of  state  is  effected  hy  connection  with  Christ, 
**He  is  the  end  of  the  law  for  righteousness  to  every  one  that  be- 
lieves." He  fulfilled  the  law  by  perfect  obedience.  He  endured  the 
penalty  of  Divine  wrath,  and  averted  it  from  the  sinner.  Rom  iii. 


92 


SOLACE  TN  AFfLTCTION. 


23 — 26.    It  is  by  faith  instrumentally  that  this  righccousnest  of 

state  is  obtained.  Rom.  v.  1 ;  viii.  1;  A»ts  xiii.  38,  39. 

3.  Righteousness  is  produced  by  the  indwelling  of  the  Spirit. 
This  changes,  quickens,  and  renews  the  soul.  It  is  called  being 
*'born  of  the  Spirit,^^  ''born  {^ain,'' — ''begotten  again  to  a  lively 
hope'^  —  "passed  from  death  unto  life.''  The  source  of  all  moral 
action,  !s  purified,  and  therefore 

4.  Righteousness  is  exhibited  by  the  conduct  —  even  practical 
righteousness.  A  love  of  justice,  equity,  honesty,  purity,  and  be- 
nevolent exertion  vriil  characterize  the  deportment.  Mere  pro- 
fession is  nothing.  Many  loudly  boast  of  their  faith  in  doctrines, 
and  how  they  love  them  —  but  what  is  their  conduct?  Rom.  vi.  1. 

II.  Their  Portion:  "Many  are  the  afflictions.''  All  afflictiong 
are  the  consequences  of  sin.  But  for  sin  this  world  would  have 
been  a  Paradise.  There  would  have  been  no  defilement  of  soul — 
no  vicious  conduct  —  no  aching  hearts  —  no  pained  and  decaying 
bodies — no  wicked  enemies — no  lamentation,  mourning,  and  woe. 
It  is  sin  that  has  opened  the  flood-gates  of  misery,  and  deluged  the 
world  with  sorrow. 

Many  afflictions  are  often  the  result  of  personal  transgression— 
of  which  the  intelligent  mind  must  be  conscious.  In  that  case 
afflictions  become  correctives.  Happy  they  who  can  say,  "I  will 
bear  the  indignation  of  the  Lord  because  I  have  sinned  against 
him." 

Afflictions  are  Divinely  appointed.  1  Thess.  iii.  3  ;  Job  v.  6,  7. 

 Observe, 

1.  These  afflictions  are  internal,  arising  from 

(1)  ^h.Q  restless  operations  of  depravity.  What  Christian  does 
not  feel  that  the  "  heart  is  deceitful  above  all  things,"  ete.  —  that 
it  is  "  an  evil  heart  of  unbelief,  in  departing  from  the  living  God." 
What  a  conflict  has  the  Christian  with  that  heart!  Rom.  vii. 
18,  24. 

(2)  Indifferentism,  To  the  most  important  and  profitable 
duties  —  to  the  enjoyment  of  the  most  valuable  and  enriching 
privileges  —  to  the  most  solid  and  lasting  bliss  — to  the  rich  and 

splendid  inheritance  of  heaven.  As  to  worldly  pursuits  —  nay, 

even  to  trifles,  to  shadows,  there  is  often  no  indifference.  This  the 
Christian  has  to  mourn  over.    It  afflicts  him. 

(3)  Hardness  of  heart.  Experienced  under  the  most  affecting 
providences — at  the  most  awful  judgments — under  the  most  tender 
and  melting  appeals,  on  the  most  solemn  occasions.  This  is  the  re- 
sult of  unwatchfulness  —  neglect  of  prayer,  self-examination,  and 
mental  discipline  aided  by  Divine  influence. 

(4)  Tempt atio:i,.\.  Often  fascinate,  allure,  and  constrain.  To  a 
pious  mind,  they  are  afflictive. 

(5)  Doubts  and  fears.  These  too  often  produced  by  indifferent- 
ism, unwatchfulness,  etc.  —  sometimes  the  result  of  constitutional 
nervousness — or  mental  depression.    But  how  afflictive!  Often 


SOLACE  IN  AFFLICTION. 


93 


darkness,  but  little  light.  Job  xxxiii.  3 — 10.  These  afflictions 
are  also 

2.  External. 

(1)  Bodily  afflictions,  "Wearisome  days  and  nights.  Job  vii. 
3 ;  Ps.  Ixxvii.  1 — 4,  How  often  is  'this  the  case  J  The  man,  how- 
ever previously  strong,  rendered  helpless  as  an  infant — the  body 
racked  with  pain,  scorched  with  fever,  and  wasted  by  pining  dis- 
ease. The  food  is  bitter,  the  light  painful,  association  annoying — 
conversation  afflictive  —  life  has  lost  its  charms  —  the  man  is  im- 
prisoned. There  are  also  relative  afflictions.    Our  beloved 

friends  sicken  we  we^p  with  those  who  weep.  What  an- 
guish rends  that  mother's  heart  as  she  gazes  upon  her  suffering 
child !  

(2)  Bereavements.  These  are  universal — they  visit  every  family. 
To  the  godly  they  are  painfully  afflictive.  How  soon  were  our  first 
parents  bereaved.  How  intense  their  agony  as  they  gazed  on  their 
beloved  Abel,  a  silent  corpse,  the  murdered  victim  of  his  enraged 
brother.  Read  on  in  the  Bible,  and  you  will  find  Abraham  left  to 
finish  his  pilgrimage  without  his  beloved  Sarah  ;  David  deprived 
in  battle  of  his  beloved  Jonathan  ;  Rachel  weeping  for  her  children 
—  Jacob  weeping  for  Rachel,  who  in  the  same  hour  became  a 
mother  and  a  corpse.  David  wept  for  his  son  Absalom  when  he 
died.  0  Absalom,  my  son,''  etc.  How  affecting  the  announce- 
ment to  Ezekiel,  Son  of  man,  behold,  I  take  away  the  desire  of 
thin.>  eyes  with  a  stroke."  And  look  at  that  funeral  procession ! 
The  ^  idow  of  Nain  follows  her  only  son  to  the  grave.  See  Luke 
vii.  12. 

Bear  forth  the  cold  corpse,  slowly,  slowly  hear  him, 

Hide  his  pale  features  with  the  sable  pall ; 
Chide  not  the  sad  one  wildly  weeping'  near  him : 

"Widow'd  and  childless,  she  has  lost  her  all! 

(3)  Poverty,  It  is  a  chilling  word.  It  is  a  desolating  and  un- 
welcome visitant.  With  some  it  always  lives.  Some  of  the  best 
of  men  have  been  in  poverty.  Elijah,  1  Kings  xix.  4.  Lazarus 
at  the  rich  man's  gate,  though  a  jewel  of  salvation.  And  the 
blessed  Redeemer  could  say,  Foxes  have  holes,"  etc.  The 
A  postles  were  often  hungry  and  naked.  The  day  of  poverty  is  the 
day  of  adversity. 

(4)  The  world^s  reproach,  Christianity  and  its  adherents  have 
been  and  are  still  hated.    Look  at  the  persecutions  and  sufferings 

endured  by  the  Apostles,  and  the  primitive  Christians.  We  live 

in  a  time  of  infidel  opposition.  Infidels  think  themselves  wise,  and 
laugh  at  the  Christians.  They  frequently  denounce  Christianity, 
foolishly  and  ignorantly  attributing  the  social  evils  which  exist  to 
Christianity — hence  their  opposition. 

III.  Their  Refuge.  "  The  Lord  delivercth  him  out  of  them  all." 
In  order  to  be  delivered. 


94 


BOLACE  IN  AFFLICTION. 


1.  There  must  be  a  recognition  of  ih,e  Divine  Sovereignty ^  and 
humble  submission. 

2.  Prayer — believing  prayer.  ''This  poor  man  cried/'  etc.  Ps, 
xxxiv.  6.    "  Call  upon  me  in  the  day  of  trouble/' 

As  to  this  deliverance, 

1.  God  can  deliver.  He  who  appoints  the  affliction  can  remove 
it.  Has  he  not  wisdom,  power,  and  love  sufficient  ?  Nothing  is 
too  hard  for  the  Lord. 

2.  God  has  delivered,  and  lie  will  deliver.  He  delivered  the  Old 
Testament  saints ;  Abraham,  Jacob,  Jpb,  the  people  of  Israel, 

David,  Daniel,  and  the  three  Hebrews.   See  Psalm  xxxiv  ;  xci.  

He  delivered  the  Apostles  frequently  as  recorded  in  various  parts 

of  the  Acts.    Paul  alludes  to  one,  2  Cor.  i.  8  — 10.  -God  has 

promised  to  deliver.  Call  upon,  etc.,  I  will  deliver  thee,  and 
thou  shalt  glorify  me.''  But  it  must  be  in  his  own  way  —  by  his 
own  means — and  in  his  own  time. 

The  last  affliction  —  the  sickness  unto  death  will  surely  come  — 
God  has  not  promised  to  deliver  from  that — but  then  to  manifest 
himself  to  succour  and  support.  When  my  heart  and  my  flesh 
fail,  God  will,^'  etc. 

3.  God  will  not  deliver  till  Ms  gracious  purpose  in  appointing 
afflictions  is  accomplished.  They  are  designed  to  correct — to  en- 
lighten—to quicken  —  to  purify  —  to  elevate  the  soul  to  God  and 
heaven.  When  the  dross  is  removed,  the  fine  gold  shall  appear. 

4.  If  he  do  not  deliver,  he  will  give  an  equivalent  blessing — even 
adequate  support  and  consolation.  This  was  experienced  by  Paul, 
2  Cor.  xii.  9. 

When  Moses  was  wandering  with  the  Israelites,  in  **the  wilder- 
ness, in  a  solitary  way,''  and  found  no  city  to  dwell  in,  he 
familiarized  God  under  the  image  of  a  home.  Lord,  thou  hast 
been  our  refuge  and  dwelling-place  in  all  generations/'  When 
David  was  driven  from  his  palace  by  the  rebellion  of  Absalom, 
and  was  obliged  to  keep  the  field,  he  said,  *'Be  thou  my  strong 
habitation,  whereunto  I  may  continually  resort."  A  pious  female 
in  the  most  distressing  bereavement  was  able  to  say, 

*•  Thou  dost  but  take  the  lamp  away, 
To  blest  me  with  unclouded  dayP 

And  a  good  man  who  had  endured  the  wreck  of  fortune,  being 
asked  how  he  bore  the  char  oje  in  his  condition  so  cheerfully,  re- 
plied, When  I  had  those  good  things,  I  enjoyed  God  in  all ;  .and 
now  I  am  deprived  of  them,  I  enjoy  all  in  God." 

Thousands  can  bear  witness  that  God  has  made  that  condition 
comfortable  which  they  once  deemed  insupportable  ;  that  "  as  the 
I  atferings  abound,  the  consolations  abound  also;"  and  that  the 
Mght  of  his  countenance,  the  joy  of  his  salvation,  the  comforts  of 
tlie  Holy  Spirit,  are  eifectual  substitutes  for  every  deficiency  in 
temporal  good. 


THIRSTING  AFTER  RIGHTEOUSNESS. 


99 


A  tract  distributor,  in  the  fourteenth  ward  of  an  American  almshouse, 
met  with  a  poor  but  pious  man,  who  had  once  been  wealthy,  but  who 
thankfully  received  a  tract,  and  said,  ''You  see,  sir,  I  am  poor,  but  T 
have  seen  better  days.  I  am  sixty-five  ^^ears  of  age.  I  had  once  a  large 
property,  but  it  is  gone.  I  had  children  too,  but  they  are  all  dead.  A 
wife — (his  tears  flowed) — but  six  months  ago  she  departed  to  her  eter- 
nal rest,  and  on  the  eve  of  her  departure,  she  sang, 

Jesus  can  make  a  dying  bed, 
Feel  soft  as  downy  pillows  are. 

Ah  [  sir,  there  is  no  delusion  here.  Many  would  persuade  me  that  faith 
in  Christ  is  a  delusion  ;  but  it  is  not  so.  Property  !  it  is  a  delusion  ;  I 
had  it,  but  it  has  vanished.  My  children  have  vanished — my  dear  wife 
is  gone — but  faith  in  Jesus,  that  remains." 

5.  He  will  filially  deliver  at  death  for  ever,  and  grant  an  abun- 
dant entrance  into  that  world  where  sorrow  can  never  enter.  Rev. 
vii.  13.  — 17. 

IMPROVEMENT. 

1.  What  has  been  the  influence  of  afflictions  upon  you? 

2.  Learn  to  regard  them  as  visitations  of  Divine  love  —  "  bless- 
ings in  disguise.'' 

3.  Anticipate  the  rest.  Then  "the  ransomed  of  the  Lord  shall 
return  to  Zion  with  songs,  and  everlasting  joy  upon  their  heads,  and 
all  sorrow  and  sighing  shall  flee  away/' 


XXIV.— HUNGERING  AND  THIRSTING  AFTER 
RIGHTEOUSNESS. 

"  Blessed  are  they  which  do  hunger  and  thirst  after  righteousness,  for  they  shall  b« 
filled."  —  Matt.  T.  6. 

These  words  form  a  part  of  the  renowned  and  instructive  ser 
mon  preached  by  Christ.  The  place  where  he  delivered  it  de- 
serves notice  ;  it  was  on  a  mountain.  He  preached  sometimes  in 
the  temple,  sometimes  in  the  field,  by  the  seaside,  in  the  ship,  or 
elsewhere  ;  but  he  delivered  this  on  a  mountain.  Moses  received 
the  law  on  a  mountain,  and  Christ  interpreted  the  law  on  a  moun- 
tain, vindicating  it  from  the  corrupt  glosses  of  the  Scribes  and 
Pharisees.  It  was  on  a  mountain  that  the  Levites  pronounced  the 
blessings  and  curses,  Deut.  xxvii.  and  xxviii. — blessings  on  Mount 
Gerizim  —  curses  on  Mount  Ebal. 

I.  The  Disposition  manifested  ;  *'  linngering  and  iliirsting  after 
rifjMeonsness/'  Notice  1.  The  object,  *' righteousness."  2-  The 
appetites,  "hungering  and  thirsting." 


96 


THIRSTING  AFTER  RIGHTEOUSNESS. 


1.  The  object  desired,  Righteousness."  This  is  equity  in  the 
sight  of  God,  and  equity  before  men.  This  is  not  peculiar  to  man, 
for  he  is  a  sinner  and  unrighteous.  Hungering  and  thirsting 
after  righteousness  implies  that  the  sinner  is  convinced  that  he 
has  none  and  cannot  be  happy  without  it.  The  language  expresses 
deep  conviction  of  spiritual  nf  cessity  in  the  mind  of  the  awakened 
sinner.  He  has  no  Divine  righteousness  —  he  is  miserable  till  he 
obtains  it.  And  it  is  expressive  too  of  spiritual  defectiveness  on 
the  part  of  the  unfruitful  Christian.  He  is  convinced  of  it,  and 
jjighs  and  prays  for  more  righteousness. 

(1)  It  is  hungering  and  thmtixig  after  imputed  rigJiteousness ; 
that  is,  after  pardon  of  sin,  and  acceptance  v^ith  God  through  the 
finished  work  of  Christ,  who  ^'  was  delivered  for  our  offences  and 
rose  again  for  our  justification."  The  sinner  feels  that  he  is  un- 
righteous, because  he  is  a  breaker  of  God's  law  —  he  is  under  the 
curse — he  finds  all  his  attempts  at  obedience  and  moral  excellence 
to  be  vain  and  fruitless.  He  feels  as  Paul  did,  Phil.  iii.  8,  9. 
This  perfect  righteousness  he  finds  in  Christ  alone. 

(2)  It  is  hungering  and  thirsting  after  inherent  righteousness  ; 
after  sanctifying  and  renewing  grace.  When  a  poor  sinner  is 
brought  to  see  the  corruption  and  defilement  wherein  he  was  born, 
and  in  which  he  lives,  void  of  the  image  of  God,  which  consists 
in  righteousness  and  true  holiness,"  ''dead  in  trespasses  and 
sins,"  and  in  consequence  ''hungers  and  thirsts,"  —  it  is  after  w 
new  nature — a  renewed  heart — likeness  to  God,  "  for  without  holi- 
ness no  man  shall  see  the  Lord."  0  that  I  were  holy !  *' Create 
'vrithin  me  a  clean  heart."  Ps.  li.  10. 

(3)  It  is  hungering  and  thirsting  after  righteousness  of  life. 
If  a  sinner,  awakened  by  the  Spirit,  hungers  snd  thirsts  after  im- 
puted and  inherent  righteousness,  righteousness  or  holiness  of 
life  will  be  sure  to  follow ;  for  the  existence  of  inherent  righteous- 
ness is  the  purification  of  the  heart,  the  fountain  or  spring  of  holy 
action  or  conduct.  If  the  fountain  be  pure — so  shall  the  streams  be. 

(4)  It  is  hungering  and  thirsting  after  the  perfect  righteousness 
oj  heaven.  This  the  Christian  often  does  when  conflicting  with 
sin  here  —  when  harassed  with  temptations  —  when  grieved  by 

spectacles  of  wickedness.  Often  he  longs  for  the  heavenly  scenes 

and  associations  of  perfect  righteousness.  How  sweet  the  declara- 
tion. Rev.  xxii.  27.  A  regenerate  soul  naturally  longs  after  the 
purity  of  heaven.  As  spiritual  things  cannot  support  the  body, 
BO  natural  things  cannot  support  or  feed  the  soul.  Col.  iii.  1, 2. 

2.  The  appetites,  or  hungering  and  thirsting.  Nothing  could 
better  express  ardent  desire  after  righteousness  than  hunger  or 
thirst.  No  appetites  are  so  keen,  none  so  imperiously  demand 
supply,  as  these.  They  occur  daily;  and  when  long  continued^ 
as  in  the  case  of  fever,  shipwreck,  or  wandering  in  arid  deserts, 
with  a  paucity  of  drink  and  food,  nothing  is  more  distressing. 
Thus  the  poet  Virgil  represented  strong  and  intense  desire  aftei 
anobect: 


THIRSTING  AFTER  RIGHTEOUSNESS. 


97 


0  cursed  hunger  after  gold  !  What  canst  thou  not  influence  tho 
heart  of  man  to  perpetrate !  " 

An  ardent  desire  for  any  good  is  represented  in  Scripture  by 
hunger  and  thirst.  Ps.  xlii.  1,  2  ;  Ixiii.  1,  2.  A  deep  sense  of  sin, 
humiliation  of  mind,  earnest  desires  after  forgiving  love,  peace, 
and  joy,  is  also  represented  by  thirsting,  Is.  Iv.  1,  2. 

1.  These  appetites  presuppose  life.  A  dead  man  hungers  and 
thirsts  not.  The  unawakened  sinner  discerns  not  his  miserable 
state,  fears  no  threatened  danger  —  is  dead  to  all  spiritual  neces- 
sities, and  the  Divine  provision  of  the  gospel.  AVhere  these 

appetites  exist,  there  is  life,  an  awakening  from  the  dead— spiritual 
apprehension  of  that  which  is  super-excellent — even  the  salvatioa 
of  the  soul. 

2.  Earnest^  impatient,  and  restless  desire  after  righteousness. 
Hunger,  we  say,  will  break  through  stone  walls.  Thirst  is  in- 
tolerable. **A11  that  a  man  hath  will  he  give  for  his  life,''  when 
its  termination  is  threatened  by  hunger  or  thirst.  An  ancient 
king  when  suffering  thirst,  said,  "  I  will  give  my  kingdom  for  a 
cupful  of  water."  So  the  poor  sinner  pursued  by  Divine  justice, 
conscious  of  his  guilt  and  everlasting  ruin,  says.  Give  me  right- 
eousness, or  I  perish.  It  is  a  matter  of  life  or  death  with  me.  I 
cannot  rest  till  I  obtain  righteousness.  So  the  converted  Jews, 
Acts  ii.  27  ;  xvi.  27—30. 

3.  Hungering  and  thirsting  after  righteousness  is  an  evidence 
oj  spiritual  health.  The  body  is  not  healthy  unless  it  has  these 
appetites  in  full  operation.  So  with  the  soul.  If  we  feel  our 
need  of,  and  earnestly  desire  spiritual  food,  and  go  as  often  as  we 
need  to  God's  banqueting  house  for  nourishment,  it  is  an  indubi- 
table evidence  of  spiritual  health.  3  John  2. 

II.  The  Blessedness  of  those  who  hunger  and  thirst.  ^'They 
shall  be  JillcdJ^  As  God  never  inspires  desires  and  prayer  but 
with  a  design  to  satisfy,  those  who  hunger  and  thirst  after  full 
salvation  may  depend  on  being  speedily  and  effectually  blessed  or 
satisfied,  and  well-fed,  as  the  word  implies,  Ps.  Ixxxi.  10 ;  cvii.  9 ; 
Luke  i.  53. 

1.  Christ  is  the  source  of  all  the  blessings  needed.  He  is  the 
atoning  Sacrifice — the  Redeemer — the  Ransomer.  He  figuratively 
represents  himself  as  the  light  and  life  of  the  world.  How  appo- 
site are  his  statements  ;  —  I  am  the  bread  of  life."  John  vi.  35, 
48,  51.  He  is  the  *^  Water  of  life,"  Rev.  xxii.  1 ;  John  iv.  14f; 
vii.  37,  38.    He  is  called,  "The  Lord  our  Righteousness." 

2.  It  implies  participation  in  order  to  be  filled.^*  The  means 
of  participation  \^  faith,  called  "  eating  and  drinking."  See  John 
vi.  51,  53—56;  vii.  37;  iv.  14;  Isa.  Iv.  1.  As  Philip  Henry 
observes. 

Righteousness  is  conveyed  from  Jesus  Christ,  through  the  ordi- 
nances, as  water  is  conveyed  by  conduit  pipes  into  the  cistern,  Zech. 
Iv.  11.    Now,  if  the  pipes  be  stopped,  the  water  flows  not.  Thougb 


98 


THIRSTING  AFTER  RIGHTEOUSNESS. 


water  be  in  the  well,  if  we  have  no  bucket  to  draw,  whence  should  w« 
have  it?  Faith  is  the  bucket;  if  faith  be  active  in  an  ordinance,  it 
proves  a  filling  ordinance;  if  otherwise,  we  come  empty,  and  go  away 
empty.  "According  to  your  faith  bo  it  unto  you."  Matt.  ix.  29.  Be- 
sides, they  are  not  only  blessed  because  they  shall  be  filled,  but  blessed 
because  they  hunger  and  thirst ;  their  very  hunger  is  a  blessing. 

3.  Full  enjoyment.  Shall  be  filled.''  Full  pardon  —  complete 
ju8tification — the  Spirit  of  holiness  shall  be  given,  and  all  his 
i)Iessed  influence  to  renew,  to  purify,  to  comfort,  and  to  quicken. 
Thou  shalt  be  a  child  of  God  and  an  heir  of  heaven.  "Of  his 
fulness  have  we  all  received,  even  grace  for  grace.''  John  \.  16. 
Ask  thyself  what  thou  needest  as  a  sinner,  as  a  child  of  adversity, 
as  tempted,  persecuted,  suffering,  dying,  thou  shalt  be  filled  with 
ail  grace  needful  for  thy  every  condition.  *'  My  God  shall  supply 
all  your  need,"  etc. 

How  precious  and  satisfying  then  must  be  this  righteousness  ! 
It  is  more  precious  than  gold  or  silver,  or  rubies,  because  it  will 
last  for  ever.  All  earthly  good  satiates  as  the  novelty  dies  away. 
A  man  may  surfeit  upon  the  world,  but  he  can  never  be  satisfied 
with  the  world.  A  man  may  be  satisfied  with  Christ,  but  he  can 
never  surfeit  upon  Christ.  In  Ps.  xxvi.  8,  it  is  said,  ''they  shall 
be  abundantly  satisfied."  What  can  a  man  desire  more  than 
satisfaction?  Christ  abundantly  satisfies  —  satisfies,  and  satisfies 
again. 

And  what  a  fulness  will  the  saints  have  in  glory!  **"When 
that  which  is  perfect  is  come,  then  that  which  is  in  part  shall  be 
done  away."  Though  at  present  we  are  not  perfect,  we  shall  be 
perfect  in  heaven  ;  knowledge  shall  be  perfect,  and  holiness  shall 
be  perfect.  Here  our  imperfections  cause  us  to  hunger  and  thirst. 
But  in  this  sense,  we  shall  never  hunger  and  thirst  in  heaven. 
We  shall  have  perfect  and  everlasting  righteousness  there.  "As 
for  me,  I  shall  behold  thy  face  in  righteousness  ;  I  shall  be  satisfied 
when  I  awake  with  thy  likeness."    Ps.  xvii.  15. 

IMPROVEMENT. 

1.  Learn  the  folly  of  self-righteousness.  It  is  opposed  to  God's 
righteousness. 

2.  The  folly  of  loving  the  world  inordinately.  It  can  never 
satisfy. 

3.  See  the  cause  of  spiritual  lethargy  It  is  for  want  of  appetite 
for  gospel  blessings. 


PROPHECT. 


99 


XXV.— PROPHECT. 

PART  I. 

"We  hare  also  a  more  sure  word  of  prophecy;  whereunto  ye  do  dwell  that  ye  taki 
heed,  as  unto  a  li^^ht  that  shineth  in  a  dark  place,  until  the  day  dawn,  and  the  day 
star  arise  in  your  hearts:  knowing  this  first,  that  no  prophecy  of  the  scripture  is  of 
any  private  interpretation.  For  the  propiiecy  came  not  in  old  time  bv  the  will  of 
man :  but  holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost."  —  2  Peter 
i.  19—21. 

Vert  expressive  is  Peter's  address  (v.  13 — 21.)  to  his  fellow- 
Christians.  It  is  a  glorious  profession  of  Christ  in  the  prospect 
of  martyrdom.  His  I)ivine  Master  had  solemnly  forewarned  him 
of  what  he  was  to  expect  in  the  faithful  discharge  of  his  Apostoli- 
cal commission.  John  xxi.  18,  19. —  Peter  knew  that  his  labours 
for  Christ  would  ultimately  bring  him  to  a  violent  death ;  there- 
fore he  could  not  hope  for  worldly  advantage.  His  firm  adherence 
to  Christ  was  an  irresistible  proof  that  the  testimony  was  dearer 
unto  him  than  life  itself ;  and  therefore  that  he  must  have  been 
confidently  persuaded,  both  of  its  vast  importance,  and  its  indubi- 
table verity.  The  text  and  its  connection  refer  to  the  Evidence 
of  the  truth  of  the  Bible  arising  from  Miracles.  See  page  38.  It 
refers  also  to  the  Evidence  arising  from  Prophecy.  "We  have/' 
etc.    Consider  therefore, 

The  evidence  of  the  truth  of  the  Bible  arising  from  Pro- 
phecy. •  * 

Prophecy  is  the  prediction  of  such  future  events  as  are  mani- 
festly dependent  on  a  succession  of  contingent  circumstances,  over 
which  no  created  being  has  any  control.  The  foreknowledge  of 
such  events  belongs  to  God  alone.  He  can  reveal  this  to  men, 
and  by  them  to  their  fellow-men  ;  but  from  no  other  source  than 
Divine  revelation  can  it  possibly  be  derived.  Jehovah,  therefore, 
challenges  the  pretended  deities  of  the  Heathen  to  advance  this 
evidence  in  their  favour.  "  Produce,"  etc.  Isa.  xli.  21 — 23.  This 
is  a  test  which  no  imposture  can  endure.  To  predict  the  distant 
contingencies  of  futurity,  is  as  far  beyond  the  reach  of  human 
sagacity,  as  the  working  of  miracles  is  beyond  the  reach  of  human 
power.  "  To  foresee  and  fortell  future  events,  Bishop  Douglas 
says,  may  be  called  a  miracle  of  knowledge,  as  properly  as  to 
raise  the  dead  may  be  called  a  miracle  of  power."  *    And  it  is 


*  Prophecy,  or  the  foretelling  of  future  erents,  is  possessed  by  no  mere  man ;  and 
ther»-fore,  no  man.  unaided  by  some  supernatural  knowledge,  can  foretell  any  future 
eveiit.  For  example,  no  man  could  have  foretold,  300  years  ago,  that  in  the  island  of 
Corsica,  from  a  particular  person  .there  living,  would  rise  in  three  centuries  a  man  of 
extraordinary  military  prowess  and  political  skill,  who.  by  a  succession  of  the  most 
brilliant  exploits  and  victories,  should  exile  an  old  dynasty  from  France,  rai^e  himself 
to  imperial  dignity,  affriirht  the  monarchs  of  Europe,  and  after  having  dazzled  the 
world  with  his  success,  should  by  a  more  sudden  descent  and  overthrow,  die  an  exile 
in  a  remote  island  of  the  ocean.  No  man  could  have  told,  in  the  reign  of  Queen 
Elizabeth,  that  in  the  colony  of  Virginia,  fiom  an  old  English  family,  there  would  in 
less  than  two  centuries,  rise  a  man  who  should  be  the  firm  and  undaunted  asserter  of 


100 


PROPHECT. 


unreasonable  to  imagine  that  God  would  either  by  the  cne  or  the 
other,  interpose  for  the  sanction  of  imposture.    Refer  now 

I.  To  some  of  the  Prophecies  recorded.  These  refer  to  Persons ^ 
Places^  and  Events. 

1.  To  Persons. 

It  was  said  of  Ham,  "A  servant  of  servants  shall  he  be  unto  his 
brethren.''  And  is  not  Africa,  which  they  colonized,  pre-eminently 
the  land  of  slavery  ?  Its  wretched  inhabitants,  from  the  earliest 
periods  of  history,  to  the  present  time,  have  been  bought  and  sold 
by  the  stranger ;  dragged  in  chains  from  their  home  and  their 
kindred  ;  transported  in  shoals  to  the  uttermost  parts  of  the  sea  ; 
and  under  the  whip  and  the  lash  consigned  to  the  most  grinding 
servitude.  Four  thousand  years  ago,  Noah  uttered  his  prediction, 
and  we  see  it  has  been  literally  fulfilled. 

With  regard  to  Abraham,  it  was  predicted  that  his  posterity 
should  be  greatly  multiplied.  See  Gen.  xii.  At  the  time  of  its 
utterance  it  was  apparently  impossible,  but  the  vast  number  of 
his  descendants,  the  Jews,  proves  the  fulfilment. 

Of  IsHMAEL  it  was  predicted,  *'And  he  will  be  a  wild  man ;  his 
hand  will  be  against  every  man,  and  every  man's  hand  against 
him,  and  he  shall  dwell  in  the  presence  of  all  his  brethren."  Gen. 
xvi.  12.  "  Behold,  I  have  blessed  him,  and  will  make  him  fruitful, 
and  will  multiply  him  exceedingly ;  twelve  princes  shall  he 
beget,"  etc.  Gen.  xvii.  20.  These  prophecies  have  been  fulfilled. 
Strabo  frequently  mentions  the  Arabian  Phylarchs,  or  rulers  of 
tribes,  and  Melo,  quoted  by  Eusebius,  from  Alexander  Polyhistor, 
a  heathen  historian,  relates  that  twelve  sons  of  Abraham  departed 
into  Arabia,  divided  the  region  between  them,  and  were  the  first 
kings  of  the  inhabitants  ;  "whence,"  says  he,  *'even  to  our  days, 
the  Arabians  have  twelve  kings  of  the  same  name  as  the  first." 
Ever  since,  the  people  have  been  governed  by  Phylarchs,  and 
have  lived  in  tribes.  I  will  make  him  a  great  nation  ;"  the 
Saracens,  his  descendants,  made  rapid  and  extensive  conquests, 
and  erected  one  of  the  largest  empires  that  ever  was  in  the  world. 
**And  he  will  be  a  wild  man,"  he  dwelt  in  the  wilderness,"  and 
his  sons  shall  inhabit  it,  and  many  of  them  neither  sow  nor  plant. 
**And  he  became  an  archer ;"  such  the  Arabs  have  been,  and 

his  country's  rights;  and  hy  his  counsel  and  heroic  achievements,  after  a  seven  years* 
strugele,  not  only  succeed  in  detaching  thirteen  colonies  from  the  despotism  of  England, 
hut  in  establishing  a  new  world  of  republics,  surpassing,  in  the  march  of  intellect,  in 
advances  towards  national  greatness,  and  in  all  the  enjoyments  of  rational  liberty,  all 
nations  upon  the  earth.  No  mere  man  could  have  foretold  such  events.  Now,  this  i» 
precisely  the  species  of  prophecy  of  which  we  are  to  speak  in  this  branch  of  the  argn 
xnent.    Such  prophecies  do  the  sacred  oracles  present. 

It  has  l)een  remarked  that  the  existence  of  counterfeits  and  hypocrites  is  a  very 
itubborn  and  irrefragable  proof  that  there  is  something  genuine  and  authentic.  No 
man  is  wont  to  pretend  to  any  thing  which  has  not  somewhere  a  real  existence:  at 
least  we  have  never  met  with  such  a  case.  All  pretences  prove  that  something  real 
exist.*!.  Now,  amongst  all  riations  there  have  been  false  prophets.  The  paerans  had 
their  oracles,  their  auguries,  and  their  divinations.  Modern  idohters  have  their 
diviners  and  necromancers  .Tews  and  Christians  alone  possessed,  and  gave  the  original 
of  this  idea.  They  alone  afforded  the  realities,  of  which  these  are  the  pretences.  — 
Al£Xani>£&  CilMrBELL,  Cincinnotij  America. 


PROPHECY. 


101 


continue  to  this  day.    **  His  hand  will  be  against  every  man,  and 

every  man's  hand  against  him/'  His  posterity  live  in  a  state  of 
continual  war  with  the  rest  of  the  world,  and  are  both  robbers  by 
land  and  pirates  by  sea.  They  have  been  enemies  to  mankind, 
and  the  rest  of  mankind  have  been  enemies  to  them.  They  are  a 
race  of  marauders,  and  only  large  caravans  can  safely  travel  across 
their  deserts,  as  they  rob  and  plunder  all  whom  they  can  subdue. 
Such  robberies  they  justify,  by  alleging  the  hard  usage  of  their 
father  Ishmael,  wlio,  being  turned  out  of  doors  by  Abraham,  had 
the  open  plains  and  deserts  given  him  by  God  for  his  patrimony, 
with  permission  to  take  whatever  he  could  find  there.  And  there- 
fore they  think  they  may  indemnify  themselves  on  the  posterity  of 
Isaac,  and  on  all  besides. 

'*And  he  shall  dwell,  (tabernacle,  or  dwell  in  tents,)  in  the 
presence  of  all  his  brethren. ''  Gen.  xvi.  12.  They  have  dwelt  in 
tents  in  the  wilderness  ever  since.  They  have  all  along  main- 
tained their  independance ;  and  in  spite  of  the  most  powerful  efforts 
for  their  destruction,  they  still  dwell  in  the  presence  of  all  their 
brethren.  They  have  never  been  subdued.  The  Egyptians, 
Assyrians,  and  the  Persians,  could  never  conquer  them.  Alexan- 
der, who  subdued  the  Persians,  prepared  an  expedition  against 
them,  but  premature  death  prevented.  The  Romans  who  subdued 
the  East,  were  never  able  to  reduce  Arabia  into  a  Roman  province. 
Pompey,  though  he  triumphed  over  three  parts  of  the  world,  could 
not  conquer  Arabia.  Thus  have  they  maintained  their  indepen-. 
dence  for  four  thousand  years.  The  great  empires  around  them 
have  in  their  turns  fallen  to  ruin,  while  they  have  continued  the 
same  from  the  beginning.  They  are  the  only  people,  besides  the 
Jews,  who  have  subsisted  as  a  distinct  people  from  the  beginning. 

The  principal  predictions  of  the  Old  Testament  relate  to  the 
person  and  advent  of  Christ.  These  are  very  numerous,  not  only 
referring  to  general  events,  but  also  comprehending  the  minutest 
circumstances. 

Christ  was  represented  to  Adam  as  the  Seed  of  the  woman  who  should 
bruise  the  Serpent's  head  ;i  to  Abraham  as  the  source  of  blessing  in  his 
posterity  to  all  the  families  of  the  earth  ;2  to  Jacob  as  the  Shiloh  unto 
whom  the  gathering  of  the  people  should  be  ;^  to  Moses  as  the  great 
Prophet  like  unto  Him  who  should  speak  in  the  name  of  the  Lord.* 
And  then  more  fully  and  clearly  the  glorious  scheme  opens  at  every 
step.  He  was  to  belong  to  the  tribe  of  .Judah,*  to  the  stock  of  David,<* 
to  the  town  of  Bethlehem  ;7  he  was  to  be  born  of  a  virgin  ;8  he  was  to 
appear  during  the  existence  of  the  kingdom  of  Judah  ;^  before  the  de- 
struction of  the  second  temple, four  hundred  and  ninety  years  after 
the  return  from  the  Babylonish  captivity  his  coming  was  to  be  pro- 
claimed by  a  forerunner  ji-^  he  was  to  be  distinguished  for  his  wisdom^* 
and  righteousness^*  and  meeknens^^  and  patience     he  was  to  open  tho 


IGen.iii.  15.  2  Gen.  xxii.  18.  3  Gen.  xlix.  10.  4  Deut.  xviii.  16, 

6  Gen.  xlix.  10.  6  Tsaiah  xi.  1.  7  Micah  v.  2.  8  Isaiah  vii.  14. 

9  Gen.  xlix.  10.  10  Hag.  ii.  7—9.  11  Dan.  ix.  24,  26.  12  Mai.  iii.  1. 

13  Isaiah  xi.  .2.  14  Jer.  xxiii.  «.  16  Isaiah  liii.  7.  16  Isaiah  1.  «. 

9* 


103 


PROPHECY. 


eyes  of  the  blind,  and  cause  the  deaf  to  hear,  and  the  lame  to  .wali,  and 

the  tongue  of  the  dumb  to  sing;i^  he  was  to  be  despised  and  rejected 
of  men  yet  called  Blessed  he  was  to  be  without  form  or  comeli- 
ness,20  yet  the  chiefest  among  ten  thousand  and  altogether  lovely;"^* 
he  was  to  be  a  man  of  sorrows,22  yet  anointed  with  the  oil  of  gladness 
above  his  fellows  ;23  he  was  to  be  a  worm  and  no  mMn,^*  yet  the  mighty 
God  he  was  to  be  betrayed  by  a  familiar  friend  for  thirty  pieces  of 
silver  he  was  to  be  tried  and  condemned  as  a  criminal  he  was  to 
be  spit  upon^s  and  buffeted'-^  and  pierced  with  a  spear gall  and 
vinegar  were  to  be  given  him  to  drink  in  the  agonies  of  dissolution 
for  the  sins  of  others  he  was  to  be  slain  ;32  he  was  to  be  buried  in  a  rich 
man's  tomb  he  was  to  rise  again  and  become  the  plague  of  death 
he  was  to  ascend  on  high,  leading  captivity  captive  ;^  his  religion  was 
to  be  established  in  the  world  on  the  ruins  of  idolatry  and  superstition  \^ 
in  despite  of  all  opposition  it  was  to  be  promulgated  far  and  wide;^?  the 
gentiles  were  to  come  to  its  light,  and  kings  to  the  brightness  of  its 
rising.38 

That  particulars  so  numerous  should  be  foretold  and  fulfilled  in 
one  individual,  cannot  possibly  be  accounted  for  except  on  the 
ground  of  Divine  inspiration.  The  fifty-third  chapter  of  Isaiah 
alone  has  so  much  force  of  evidence  in  it,  that  Lord  Lyttleton,  pre- 
nously  a  stout  infidel,  on  reading  it,  immediately  renounced  his 
prejudices,  and  ever  after  resolutely  and  honourably  professed  his 
faith  in  Christ. 

Consider  the  following  predictions  as  referring  to  Jesus  Christ: — 

Shem,  son  of  Noah,  stands  at  the  head  of  the  list  of  his  illustrious 
progenitors.  ^'•Blessed  be  the  Lord  God  of  Shem. "God  shall  persuade 
Japheth,  and  he  shall  dwell  in  the  tents  of  Shem,  and  Canaan  shall  be 
his  servant."  But  soon  the  posterity  of  Shem  became  many  powerful 
families,  each  of  which  founded  a  nation.  Another  discrimination  be- 
came necessary.  Abraham  therefore  is  selected.  In  the  seed  of 
Abraham  the  blessing  is  now  promised.  But  he  has  a  son  by  Hagar, 
several  by  Kiturah,  and  one  by  Sarah.  Which  of  these  shall  be  the 
honoured  progenitor?  In  Isaac  shall  thy  seed  be  called.^^  But  Isaac 
has  two  sons,  Jacob  and  Esau;  which  of  these  ?  ^^The  elder  shall  serve 
the  younger,^  gives  the  honour  to  Jacob.  He  has  twelve  sons  —  which 
shall  be  the  progenitor?  ^^The  sceptre  shall  not  depart  from  Judahy^'  etc. 
Gen.  xlix.  10.  Then  Judah  became  a  numerous  tribe,  and  another 
limitation  is  wanted.  David,  then,  the  son  of  Jesse,  becomes  the  king 
of  Israel,  and  David's  son  is  to  become  David's  Lord.  Christ  is  called 
root  and  offspring  of  David.'*'' 

But  the  indices  pointing  to  the  Messiah  were  perpetuated  by  the 
prophets  Hence  his  mother  is  described  as  a  virgin  by  Isaiah.  "Be- 
hold, th«  virgin  shall,"  etc.  Isa.  vii.  14.    The  impious  scoffs  of  Infidels 


17  Isa.  XXXV.  5,  6. 
21  Can.  V.  10—16. 
26  Isaiah  ix.  6. 
28  Isaiah  1.  6. 
82  Isa.  liii.  4—8. 
85  Psa  Ixviii.  18. 


18  Isaiah  liii.  3.  IP  Ps.  Ixxii  17.  20  Isaiah  liii.  2. 

22  Isaiah  liii.  4.  .  23  Psalm  xlv.  7.  24  Psalm  xxii.  6. 

26  Psalm  xli.  9,  and  Zaeh.  xi.  12.  27  Isaiah  liii  8. 

29  Isaiah  1.6.  .30  Psalm  xxii.  16.  31  Psalm  Ixix.  21* 

33  Isaiah  liii.  9.  34  Psalm  xxvi.  10,  and  Hosea  xiii.  14 

36  Isa.  ii.  17-  -19.         37  Isa.  ii,  2 ;  vii.  14.       38  Isaiah  Ix.  3. 


FROPHF.CY. 


103 


at  the  nfitivity  of  Jesus,  had  they  noted  this  oracle,  would  have  been 
prevented  or  confounded.  Let  it  be  noted,  that  700  years  before  tliis 
child  was  born,  it  was  foretold  that  his  mother  should  be  a  virgin,  Aiso 
that  his  name  should  be  Immanuel,  i.  e.  God  with  us,  a  name  that  could 
never  be  associated  with  ordinary  humanity; 

•  place  of  his  nativity  is  also  so  clearly  and  expressly  named,  that 

all  the  priests  and  scribes  in  Jerusalem,  could  tell  Plerod  the  place,  with- 
out difficulty.     "And  thou  Bethlehem,"  etc.    Micah  v.  2. 

The  time  of  the  birth  and  appearance  of  the  Messiah  was  most 
exactly  predicted.  It  was  defined  by  several  remarkable  circumstances. 
The  chief  are 

1.  He  was  to  come  before  the  second  temple  decayed,  or  was  to  ap- 
pear in  the  second  temple. 

2.  He  was  to  come  before  Judah  ceased  to  furnish  a  governor. 

3.  He  was  to  come  while  the  Roman  emperors  were  in  their  glory. 

4.  He  was  to  come  at  the  end  of  a  definite  number  of  years  from  the 
permission  given  to  rebuild  the  temple. 

Concerning  the  first  prediction,  observe  that  when  the  second  temple 
was  building,  the  old  men  who  had  seen  the  first,  are  said  to  have  wept 
when  they  saw  the  second  edifice  progressing,  because  it  was  so  inferior 
to  that  which  Solomon  built;  but  to  console  them  it  was  foretold  that 
the  glory  of  the  latter  house  should  greatly  excel  that  of  the  former. 
Haggai  ii.  7.  "I  will  shake  all  nations,"  etc.  "The  glory  of  the  latter 
house  shall  be  greater,"  etc.  And  why?  The  prophet  Malachi  delare;^. 
See  Mai.  iii.  1.  Thus  it  is  evident  that  the  Lord  would  come  while  the 
second  temple  was  yet  standing.  The  first  temple  was  destroyed  by 
Nebuchadnezzar,  on  the  tenth  day  of  August,  683  years  before  Jesus 
Was  born;  and  so  the  second  was  built  about  500  years  before  the  birth 
of  the  Messiah. 

The  sceptre  was  not  to  depart  from  Judah  till  Shiloh  came.  But  it 
was  merely  lingering  in  that  tribe  for  some  years  before  the  birth  of 
Christ,  for  the  land  of  Judea  had  become  a  Roman  province,  but  the 
remains  of  the  ancient  regal  power  had  not  been  wrested  from  the  hands 
of  Judah.  But  so  feebly  did  he  grasp  the  sceptre,  that  it  seemed  to  fall 
when  the  Harbinger  appeared. 

Daniel  minutely  describes  the  time  in  his  explanation  of  Nebuchad- 
nezzar's vision,  Dan.  ii.  36 — 45.  By  it  he  gives  a  prospective  view  of 
the  history  of  the  world  from  the  time  of  the  Assyrian  monarchy  to  the 
end  of  time.  In  this  vision,  and  the' interpretation  of  it,  the  four  great 
Pagan  empires  are  accurately  defined.  The  golden  head  of  the  image 
seen  by  the  king  was  avowed  by  Daniel  to  be  the  Chaldean  dynasty  ; 
the  silver  shoulders  was  the  Mcdo-Persian  dynasty;  the  brazen  body,  the 
Macedonian  empire;  and  the  iron  legs,  the  Roman  empire.  These  wore 
the  only  /ow7>  empires  of  the  Pagan  world  which  attained  to  universal 
dominion:  they  all  had  it  for  a  time:  they  were  all  Pagan  empires,  and 
exactly  delineated  in  this  image.  The  interpretation  indicates  that  they 
alone  should  have  universal  dominion.  The  Assyrian  began  2233  years 
before  the  birth  of  Christ;  lasted  1400  years,  and  ended  770  years  be- 
fore Christ.  The  Persian  empire  began  538  years  before  Christ,  continued 


104 


PROPHECY. 


200  years,  and  fell  886  years  before  the  Christian  era  ;  the  Macedonian, 

or  Grecian,  only  continued  10  years  ;  it  began  in  334,  and  ended  324 
years  before  Christ.  The  Roman  began  31  years  before  Christ,  con- 
tinued 500  years,  ended  A.  I).  476. 

It  was  predicted  that  in  the  days  of  the  last  empire,  God  would  set 
up  :i  kingdom  to  obtain  the  universal  empire  of  the  world  ;  that  it  should, 
witliout  human  aid,  break  to  atoms  every  particle  of  the  Pagan  govern- 
ments: that  it  should  resemble  a  stone  cut  out  of  a  mountain,  without 
li.uids,  which,  self-propelled,  should  roll  on,  increase,  smite  this  won- 
derful image  of  Pagan  government,  demolish  it,  and  till  the  whole  earth 
Such  was  the  imagery  of  the  vision.  And  was  not  the  Messiah  born 
in  the  days  of  the  Caesars,  who  first  formed  and  governed  the  iron 
empire  ? 

But  Gabriel  informs  Daniel  more  definitely  of  the  date  of 
Messiah's  birth:  "Seventy  weeks,^'  etc.  Dan.  ix.  24 — 27.  Inch, 
viii.  13,  14,  it  is  asked,  "  How  long  shall  be  the  vision,''  etc.  The 
answer  is,  Unto  2300  days,  then  shall  the  sanctuar}^  be  cleansed.'' 
As  God  said  to  Ezekiel,  I  have  appointed  one  day  for  ayear,^^  and 
as  we  find,  in  symbolic  language,  one  day  stands  for  a  year,  it  is 
easy  to  arrive  at  the  following  conclusion  :  — 

From  the  time  of  the  decree  to  rebuild  Jerusalem,  until  the  death  of 
the  Messiah,  would  be  threescore  and  nine  and  a  half  weeks,  or  a 
period  of  485  or  486  years.  Seven  weeks  make  49  years ;  sixfy-two 
weeks  make  434  years;  and  in  the  middle  of  the  week,  he  was  to 
establish  the  new  institution  ;  that  is,  three  and  a  half,  or  four  years 
more.  From  the  issuing  of  the  decree  to  rebuild  Jerusalem,  to  the 
baptism  of  Jesus,  was  483  years:  his  ministry  was  three  years  and  a 
half,  or  the  middle  of  one  week;  then  he  was  cut  off.  And  in  half  a 
week;  that  is,  three  years  and  a  half  more,  Christjanity  was  sent  to 
all  nations.    This  completes  the  seventy  weeks,  or  490  years  of  Daniel. 

So  clearly  ^ras  Messiah's  coming  predicted,  and  so  general  was 
the  knowledge  of  it,  through  the  Septuagint  version  of  the  Jewish 
Scriptures  then  read  through  the  Roman  Empire,  that  the  expecta- 
tion became  general  that  at  this  time  some  wonderful  personage 
was  to  be  born,  who  would  put  the  world  under  a  new  govern- 
ment. This  singular  fact  shows  that  the  prophecies  concerning 
the  time  of  Christ's  birth  were  so  plain,  in  the  estimation  of  all 
who  read  them,  as  to  preclude  all  doubt  as  to  the  time  of  his 
appearance.    Kefer  to  the  history  and  poetry  of  Rome  :  — 

Suetonius,  in  the  life  of  Vespasian:  *'An  ancient  and  constant  tra- 
dition has  obtained  throughout  all  the  East,  that  in  the  fates  it  was 
decreed,  that  about  that  time  one  would  come  from  Judea,  who  would 
obtain  the  dominion  of  the  world. 

From  the  Jewish  prophets,  the  Pagan  Sibyls  gave  out  their  oracles; 
BO  that  the  expectation  was  universal.  The  same  year  that  Pompey 
took  Jerusalem,  one  of  the  Sibyl  oracles  made  a  great  noise,  "that 
Nature  was  about  to  bring  forth  a  king  to  the  Romans."  Suetonius 
says,  this  so  terrified  the  Roman  senate  that  they  made  a  decree  that 
none  born  that  year  should  be  educated     And  in  his  life  of  Augustus, 


PROPHECT. 


105 


he  says,  that  ''those  whose  wives  were  pregnant  that  year,  did  each 
conceive  great  hopes,  applying  the  prophecy  to  themselves." 

Appiau,  Sallust,  Plutarch,  and  Cicero,  say  that  this  prophecy  of  the 
Sibyls  stirred  up  Cornelius  Lentulus  to  think  that  he  was  the  man  who 
should  be  king  of  the  Romans.  Some  applied  it  to  Caesar.  Cicero 
laughed  at  the  application,  and  affirmed  that  this  prophecy  should  not 
be  applied  to  any  one  born  in  Rome. 

Even  Virgil,  who  wrote  his  fourth  Eclogue  about  the  time  of  Herod 
the  Great,  compliments  the  Consul  Pollio  with  this  prophecy,  sup- 
posing it  might  refer  to  his  son  Saloninus  then  born.  Virgil  substan- 
tially quotes  and  versifies  the  prophecies  of  Isaiah,  applying  them  to 
this  child  Saloninus: 

The  last  age,  decreed  by  Fate,  ia  come; 
And  a  new  frame  of  all  things  does  begin. 
A  holy  progeny  from  heaven  descends, 
Auspicious  to  his  birth!  which  puts  an  end 
To  the  iron  age!  and  from  whence  shall  rise 
A  golden  state  far  glorious  through  the  earth. 

Then  Virgil  alludes  to  Isa.  Ixv.  17.  The  wolf  and  the  lamb  shall 
feed  together,  and  the  lion  shall  eat  straw  like  the  ox.  They  shall  not 
hurt  nor  destroy  in  all  my  holy  mountain:" 

Nor  shall  the  flocks  fierce  lions  fear, 

Nor  serpent  shall  be  there,  nor  herb  of  poisonous  juice. 

Then  the  expiation  of  Daniel  is  referred  to : 

By  thee,  what  footsteps  of  our  sins  remain 
Are  blotted  out,  and  the  whole  world  set  free 
From  her  perpetual  bondage  and  her  fear. 

Other  quotations  of  the  same  nature,  might  be  made  from  Virgil  and 
other  ancient  poets  and  writers. 

The  Jews  have  been  so  confounded  with  these  prophecies  and  events, 
that  such  of  them  as  did  not  believe,  have  degraded  Daniel  from  the 
rank  of  a  great  prophet,  to  one  of  the  inferior  prophets;  and  others 
have  said  that  there  were  two  Messiahs  to  come —  one  a  suffering,  and 
one  a  triumphant  Messiah.  But  the  excuses  of  mankind  for  their 
unbelief  are  frivolous  and  irrational.  Observe  also  that  not  only  the 
Gentiles,  the  proselytes  to  the  Jews'  religion,  the  Eastern  Magi,  but 
myriads  of  the  Jews  themselves  recognized  these  evidences,  and  bowed 
to  their  authority. 

The  Prophecies  also  respect  tlie  Jewish  nation.  Many  of  these 
were  delivered  in  the  form  of  threatenings,  and  they  were  ful- 
filled.  They  vrere  to  be  scattered  among  all  people  from  one 

end  of  the  earth  to  the  ot|?er :  The  Lord  shall  scatter  thee,^'  etc. 
Jer.  XV.  4 ;  xxiv.  9,  10 ;  xxix.  18.  The  Jews,  as  every  intelligent 
person  knows,  have  been  dispersed  far  and  wide ;  they  have  been 
cruelly  persecuted  and  oppressed  wherever  they  have  wandered, 
and  been  the  taunt  and  derision  of  the  whole  world.  Thus  a  poor 
wandering  Jew  is  God's  witness  to  the  truth  of  prophecy.  Yet, 
notwithstanding  all  they  have  suffered,  they  still  preserve  then 
national  character,  and  cling  to  the  customs  of  their  fathers. 


106 


PROPHECY. 


Judea  is  still  the  home  of  their  hopes  and  their  hearts.  Empires 
have  risen  and  fallen  ;  a  hundred  generations  have  passed  away  ; 
they  still  exist  distinct  —  unchanged  ;  mingling  vrith  all  men,  but 
never  uniting ;  scattered  among  all  men,  yet  never  lost.  By 
nothing  less  than  a  preternatural  influence  could  they  have  been 
80  long  preserved  —  so  long  kept  separate  —  in  defiance  of  so  many 
processes  operating  to  amalgamate  and  extirpate  them.  The  Jews 
are  witnesses  for  God. 

Even  the  existence  of  infidels  and  scoffers^'  of  religion,  is  a 
witness  to  the  truth.  By  their  hatred  and  hostility  to  Christianity ; 
by  their  immorality,  by  their  ridicule,  by  their  malignant  attempts 
to  blast  and  to  destroy  all  we  hold  sacred,  they  are  unwittingly 
lending  themselves  to  support  that  which  they  detest.  In  despite 
of  themselves,  they  are  adding  to  the  mass  of  the  .Christian  evi- 
dences, as  the  Apostle,  1800  years  ago,  predicted.  There  shall 
come  in  the  last  days  scoffers,''  etc.    2  Pet.  iii.  3,  4. 

IMPROVEMENT. 

1.  Prophecy  should  be  investigated  and  studied  by  all  Chris- 
tians, that  they  may  be  able  to  put  to  silence  the  opposition  of 
evil  men. 

2.  Let  Christians  be  encouraged  by  the  Christian  evidence 
arising  from  prophecy.  Such  evidence,  if  calmly  considered,  no 
infidel  can  withstand. 


XXVI.  — PEOPHECY. 

PART  II. 

"  We  haye  a  more  sure  word  of  prophecy,"  etc.  —  2  Pet.  i.  19 — 21. 

.  Great  is  the  evidence  of  Divine  truth  arising  from  miracles 
and  prophecies  ;  but  the  latter  is  the  more  clearly  demonstrative. 
Peter  intimates  this,  calling  it  ''tlie  more  sure  word  of  prophecy,'^ 
Miracles  display  the  power  and  benevolence  of  God,  and  his 
vindictive  justice,  according  to  the  nature  of  the  miracle  wrought; 
but  the  accomplishment  of  prophecy  gives  also  a  striking  exhibition 
of  the  foreknowledge,  the  faithfulness,  and  the  superintending 
Providence  of  God.  The  fulfilment  of  prophecy  is  also  a  more 
permanent  appeal  to  the  senses  than  miracles^;  and  as  Bishop 
Newton  observes,  "the  evidence  arising  from  prophecy  is  a  grow- 
ing evidence  ;  and  the  more  prophecies  are  fulfilled,  the  greater 
the  confirmation  of  the  truth. Consider 

■  2.  Prophecies  regarding  Places. 

•  In  examining  the  direct,  literal,  and  express  prophetic  annun 


PROPHECY. 


107 


ciations  of  the  fates  of  the  great  empires  and  cities  of  antiquity, 
consider 

Babylon,  It  was  the  wonder  of  the  world  —  the  glory  of  king- 
doms —  it  was  denominated  the  golden  city  —  the  beauty  of  the 
Chaldee's  excellency  —  a  queen  who  exulted.  am,  and  none 
else  beside  me," —  the  battle-axe  —  and  the  hammer  of  the  whole 
earth. 

Bat  the  Babylonians  were  wicked,  haughty,  idolatrous,  and  became 
obnoxious  to  the  Divine  anger.  While  in  the  height  of  its  power  it  was 
declared  that  the  Medes  and  the  Persians  should  besiege  it.  See  Jer. 
1.  1  :  ii.  1,  etc. — that  its  inhabitants  should  forbear  to  tight,  Htid  be- 
come cowardly  as  women,  Jer.  li.  30 — that  the  river  which  ran  through 
it  should  be  dried  up,  Jer.  li.  86  —  that  it  should  be  taken  by  stratagem 
during  the  security  of  a  drunken  revel,  Jer.  li.  39  —  that  it  should  be 
■filled  with  soldiers  as  with  caterpillars,  Jer.  li.  14  —  that  it  should  bow 
down  in  abject  adulation  before  its  conqueror. 

And  these  remarkable  predictions  were  literally  and  exactly 
fulfilled.  See  Isa.  xiii,  particularly  v.  19 — 22.  These  predictions 
were  delivered  by  Isaiah  739  years  before  Christ,  and  about  200 
years  before  the  destruction  of  Babylon.  [^Rollin^s  Ancient  History 
may  be  profitably  consulted. 

Thus  we  see  that  Babylon,  with  its  splendid  palaces,  hanging 
gardens,  and  brazen  gates,  etc.,  was  to  be  utterly  destroyed.  It 
has  been  done.  "  Babylon  the  great  is  fallen."  Recent  travellers 
inform  us  that  Babylon  is  now  a  "mass  of  ruins;''  that  *'not  a 
habitable  spot''  appears  for  miles  around  it  —  that  "bats  and  all 
sorts  of  serpents  infest  it" — that  the  lion  and. the  hyena  "  range 
it  unmolested,"  and  the  wild  goat  "  dances  on  its  mounds  as  on  a 
rock.'^ 

** Babylon  shall  become  heaps,"  says  the  prophet;  "her  cities  a  deso- 
lation ;  her  broad  walls  shall  be  utterly  broken  ;  the  sea  shall  come  upon 

her,"  etc.  And  the  whole  face  of  the  country  is  covered  with  a  vast 

succession  of  mounds  of  rubbish  —  not  a  vestige  of  those  walls  is  to  be 
found  on  which  once  a  "  chariot  and  four  might  pass  and  turn" — the 
river  Euphrates,  overflowing  its  banks,  has  converted  the  neigbouring 
plain  into  a  "  marshy  swamp,"  and  covered  much  of  the  ruins  of  the 
city. 

Idolatry,"  says  one,  **  was  fostered  and  protected  in  babylon,  and 
from  thence  was  diffused  throughout  (at  least)  the  western  world  ;  the 
liberal  arts,  the  more  recondite  sciences,  with  every  power  of  the  human 
mind,  were  rendered  subsei-viont  to  systematic  idolatry.  Its  doom, 
therefore,  must  correspond  with  its  crimes.  It  is  enough  fcr  u.s  that 
we  know  its  punishment  to  be  just,  and  that  we  can  trace  in  its  ruins 
the  unequivocal,  and  even  the  verbal  accomplishment  of  those  predic- 
tions which  announced  its  calamities  "  —  predictions  delivered  so  long 
before  the  event — an  incontestible  proof  of  the  truth  of  the, Bible. 

Consider  the  fate  of  Egypt.  It  is  unnecessary  here  to  dwell  on 
lis  great  antiquity  —  its  civil  and  military  renown —  its  f^urpassing 


108  PROPHECY. 

fertility  —  and  of  those  stupendous  pillars,  in  appearance  eternal 
and  indestructible,  which  have  ever  awakened  such  vast  curiosity. 
Ezckiel  thus  writes  ; — "Egypt  shall  be  a  base  kingdom/'  Ch.  xxix 
and  XXX.  These  predictions  were  delivered  589  years  before  Christ, 
and  they  have  been  literally  and  exactly  fulfilled,  as  Rollings  His- 
tory, and  other  writers,  abundantly  prove. 

Not  long  after  the  era  of  the  prophecy,  Egypt  was  conquered  by  the 
Persians;  afterwards  it  yielded  to  the  Macedonians;  afterwards  it  be- 
came a  province  of  Kome;  afterwards  it  came  under  the  dominion 
of  the  Saracens ;  afterwards  it  was  usurped  by  the  Mamelukes ; 
and  now  it  is  tributary  to  the  Turkish  Sultan,  and  governed  by 
a  Pacha  in  his  name.  The  disgrace  and  oppression  it  has  undergone 
are  unparalleled  in  the  history  ofnations.  Its  canals  have  been  dried 
up;  its  fields  covered  with  sand  from  the  desert;  its  palaces  have 
dwindled  into  cottages  of  mud;  its  miserable  inhabitants  have  been 
under  an  intolerable  military  tyranny,  and  are  notorious  for  their  igno- 
rance, laziness,  idolatry,  and  treachery.  No  human  sagacity  could 
have  foreseen  that  a  country  so  rich  and  glorious,  would  be  plunged 
for  such  a  length  of  time  into  such  a  depth  of  degradation — and  be  com- 
pelled for  24  centuries  to  wear  the  chains  of  a  foreign  yoke,  and  strive 
in  vain  for  liberty.  Soon  after  Ezekiel  prophesied,  the  far  extended 
line  of  its  kings  was  broken  ;  and  never  since  has  a  prince  of  its  own  sat  on 
the  throne  of  the  Pharaohs. 

Consider  also  Nineveh,  a  city  built  by  Nimrod,  and  eternally  in- 
famous as  the  mistress  of  idolatry.  It  was  marked  by  external 
grandeur  and  greatness.  Its  walls  were  100  feet  high,  and  sufficiently 
broad  to  admit  three  chariots  to  drive  abreast  on  them  ;  its  towers 
were  1500,  200  feet  high.  The  infants  were  120,000;  the  entire 
population  a  million.  It  contained  within  its  walls  sufficient  land 
for  cultivation  and  pasture,  which  afforded  food  for  all,  and  for 
much  -.attle.'' 

Thirst  of  conquest,  and  enthusiastic  zeal  to  propagate  idolatry,  charac- 
terized both  rulers  and  people.  Pushing  their  conquests  westward, 
they  reached  the  chosen  people.  Their  wickedness  was  inexcusable, 
because  they  had  the  opportunity  of  knowing  the  true  God.  But  they 
waxed  worse  and  worse,  and  ripening  in  sin  the  Divine  vengeance  pre- 
dicted by  the  prophets  came  upon  them.  See  Nahum  ii.  and  iii ;  Zeph. 
ii.  12 — 15.  The  overthrow  of  Nineveh,  before  Christ  606,  is  attested  by 
ancient  writers.  A  thousand  years  ago,  it  was  reckoned  an  old  city  of 
ruins.  It  was  to  the  ancient  world — a  city — as  if  it  had  never  been.  It 
had  sunk  below  the  earth's  surface.  **I  will,"  says  Jehovah,  *•  make 
thy  grave,  for  thou  art  vile,"  and  so  it  has  long  appeared  a  huge  un« 
Bhapen  mound. 

Modern  research,  however,  has  been  able  to  identify  it,  and  exhumo 
many  of  its  wonders.  (See  Layard  and  De  Vaux's  Works  on  Nineveh.) 
Its  palaces — their  chambers  and  sculptures  have  been  brought  to  light; 
the  strange  shaped  inscriptions  have  been  deciphered;  gods,  conquer- 
ors, kings,  scenes  of  war,  national  customs,  etc.,  have  been  found  on 
slabs  and  walls.  The  records  of  Nineveh  have  been  strangely  pre- 
served. The  royal  throne,  statues,  shields,  seals,  swords,  crowns, 
bowls,  in  ivory,  metal,  and  wood,  mother  of  pearl,  and  glass,  have  been 


PROPHECT. 


109 


found  in  the  excavations.  The  cuneiform  writing  on  obelisks  and 
marble  slabs  have  been  deciphered,  and  the  result  has  been  a  wondor- 
fiil  confirmation  of  the  inspired  aiuials  of  the  Old  Testament.  We  find 
a  veritable  iiistory  parallel  to  that  uf  ancient  Israel,  and  see  the  actual 
accounts  of  events  recorded  in  Kings  and  Chronicles.  Not  only  do  we 
find  mention  made  of  Jehu.  Menahem,  and  Hazael,  and  many  toAvns  of 
Judea  and  Syria  ;  but  we  discover  Sennacherib's  own  account  of  his  in- 
vasion of  Palestine,  and  the  amount  of  tribute  which  king  Hezekiah  was 
forced  to  pay  him,  2  Kings  xviii.  14.  Nay,  there  has  been  fcund  an 
actual- picture  of  the  taking  of  Lachish  by  Sennacherib,  2  Kings  xviii. 

14 — 17.  In  short  the  illustrations  of  Scripture  supplied  by  the 

marbles  from  Nineveh,  are  numerous  and  important.  The  Christian 
world  is  under  great  obligations  to  Layard  and  Botta  for  their  enter- 
prise, and  to  Rawlinson  and  Hincks,  for  their  literary  investigations 
and  discoveries. 

The  prophecy  respecting  Tyrey  the  most  celebrated  commercial 
city  of  antiquity.  Its  wealth  was  immense,  its  merchants  were 
princes,  and  its  traffickers  the  honourable  of  the  earth.  The  luxury, 
vice,  and  destruction  of  this  mighty  city,  which  once  had  the  entire 
control  of  the  trade  with  India,  and  into  whose  lap  the  treasures 
of  the  world  were  poured,  form  the  subjects  of  some  of  the  most 
interesting  prophecies.  Ezek.  xxvi.  4 — 21;  xxviii.  "Behold,  the 
Lord  will  cast  her  out ;  he  will  smite  her  power  in  the  sea;  he  will 
make  her  like  the  top  of  a  rock;  it  shall  be  a  place  to  spread  nets 
upon.''    This  prophecy  has  been  exactly  accomplished. 

"The  stirring  scenes  of  a  seaport  exhibit  a  picture  of  more  constant 
excitement  than -can  ever  be  presented  by  any  other  place.  A  thousand 
scenes  of  noise,  and  joyousness,  and  wealth  have  been  exhibited  upon 
these  shores.  They  have  passed  away  like  the  feverish  dream  of  a 
disturbed  sleep.  .  Ships  may  be  seen,  but  at  a  distance  ;  no  merchant 
of  the  earth  ever  enters  the  name  of  Tyre  upon  his  books;  and  where 
thousands  once  assembled  in  pomp  and  pride,  I  could  discover  only  a 
few  children  amusing  themselves,  and  a  party  of  Turks  sitting  in 
gravity,  and  sipping  their  favourite  colfee.  It  was  impossible  not  to 
think  of  another  people,  still  more  favoured  in  their  priviliges,  and 
whose  commercial  transactions  are  as  extended  as  the  world.  Cities 
of  my  country!  shall  it  be  ever  said  of  you,  that  ye  are  no  more? — The 
patriot  may  sing  exultingly  over  his  cups  the  praises  of  Britannia,  ruler 
of  the  waves  ;  but  the  Christian  will  fear  and  tremble,  and  offer  up 
prayer  to  God,  that  what  we  deserve  in  justicej  may  be  withheld  from  us 
in  mercy     —  Hardy's  Notices, 

Consider  the  Predictions  respecting  Edom,  sometimes  called 
Jdumeaj  and  Mount  Seir.  It  was  once  a  wealthy  and  powerful 
kingdom.  It  was  of  vast  extent,  and  distinguished  for  the  abun- 
dance of  its  pasturage,  the  number  and  strength  of  its  cities,  its 
military  power,  and  immense  grandeur  and  wealth.  Its  chief  cities 
were  Bozrah  and  Petra.  Edom  was  considered  the  cradle  of  East* 
em  civilization. 

Koman  poets  speak  with  admiration  of  its  palm-trees,  ana 
numerous  tiocks.    The  Greeks  contemplated  with  wonder  Petra, 
10 


110 


PROPHECY. 


its  metropolis,  and  the  power  of  its  armies.  The  magnificent  ruina 

ol  Petra  attest  its  original  grandeur.  It  must  have  been  the  most 
wonderful  city  in  the  world — a  city  almost  hewn  and  chiseled  out 
of  the  Rock.  It  lies  in  the  midst  of  a  circle  of  almost  perpendicu- 
lar mountains ;  the  faces  of  which  are  excavated  into  innumerable 
sepulchres ;  the  interior  is  full  of  palaces,  temples,  grottoes,  theatres, 
and  p3^ramids,  constructed  with  exquisite  art.  It  could  be  no  feeble 
race  that  achieved  works  like  these;  in  fact,  its  inhabitants  were 
celebrated  for  their  wisdom,  science  and  valour. 

But  the  truth  of  prophecy  shines  bright  as  the  sun  on  the 
WTctched  land  of  Edom.  These  are  the  words  of  the  Lord,  Isa. 
xxxiv.  5—17 ;  Jer.  xlix.  13—18  ;  Mai.  i.  3,  4;  Joel  lii.  19  ;  Amos  i. 
11,  12;  Obad.  ver.  3 — 16.  These  predictions  were  delivered  by 
different  prophets  at  different  times,  when  Edom  was  in  all  its  glory, 
and  there  appeared  no  sign  of  its  overthrow.    They  exhibit  no 


of  escape  through  a  dubious  sense,  should  they  not  be  fulfilled  in 
the  future.  The  cause  of  the  Judgments  to  be  inflicted  is  clearly 
stated.  See  Ezek.  xxxv.  3,  5,  etc.  The  literal  and  exact  accom- 
plishment of  these  prophecies  is  fully  sustained  by  the  testimony 
even  of  the  enemies  of  the  Bible.    Modern  travellers  declare 

That  Iduraea  is  a  desert.  The  ruins  of  30  towns  are  traced  in  it  ab- 
solutely forsaken.  In  one  part  it  presents  *'an  immense  tract  of  dreary 
country  covered  with  black  flints,"  and  in  another  "an  expanse  of 
shifting  sands,  with  the  surface  broken  by  innumerable  undulations,  and 
without  a  particle  of  vegetation."  Laborde  records  the  awe  and  won- 
der with  which  he  wandered  up  and  down  the  deserted  streets  of  Petra, 
amid  silence  deep  as  death,  and  surveyed  its  vast  sepulchres,  some 
scarcely  begun — :Some  fresh  as  if  they  had  just  come  from  the  hands  of 
the  sculptor  —  others  broken  and  disjointed,  the  nbode  of  lizards  and 
covered  with  brambles.  Thus,  wherever  the  observer  looks  on  the 
desolation  of  Edom  and  the  ruins  of  Petra,  he  sees  not  only  signal  proofs 
of  past  human  greatness,  but  incontestible  evidence  of  the  truth  of  the 
Bible.  Thousands  of  years  have  elapsed  since  the  prophets  of  God  first 
foretold  the  certain  overthrow  of  the  then  powerful  kingdom  of  Idiimea; 
but  their  words  spoken  of  old  are  this  day  literally  fulfilled.  And  now, 
in  view  of  the  tenantless  solitudes  of  the  once  populous  Petra,  and  the 
universal  barrenness  of  the  once  fertile  mountains  of  Edom,  the  believer 
in  Scripture  may  appeal  to  all  who  deny  the  faith, — "Read  here  in  the 
word  of  prophecy  what  desolations  are  foretold  —  look  there  over  the 
land  of  Edom.  how  all  is  fulfilled,  and  can  you  but  confess  that  this  book 
is  from  God?" 

Christ  foretold  the  destruction  of  Jerusalem  and  the  temple, 
and  the  dispersion  of  the  nation.  Matt,  xxiv ;  Luke  xxi.  Mi. 
Campbell,  of  America,  thus  graphically  writes : 

The  ccmplete  desolation  of  the  temple  to  the  foundation,  to  the  re- 
moving of  every  stone,  is  foretold.  The  compassing  the  city  with 
armies,  the  slaughter  of  the  inhabitants,  and  the  captivity  of  those 
who  escaped,  are  described.    The  fortunes  of  his  disciples  at  this  time, 


mark  of  being  shrewd 


the  present,  and  leave  no  means 


rROPHECT. 


Ill 


WUh  all  the  terrors  of  the  siege,  and  all  the  tremeadous  prodigies  in 
the  heavens  and  the  earth  accompanying  these  desolations,  are  named. 
And  in  the  conclusion,  the  audience  is  assured  that  all  these  things 
should  happen  before  forty  years;  "before  that  generation  should  pass 
away."  Now  this  prophecy  was  written,  published,  and  read  through 
Judea,  and  mentioned  in  the  apostolic  epistles  for  years  before  it 
happened;  and  a  general  expectation  of  this  event  pervaded  the  whole 
Christian  communities  from  Jerusalem  to  Rome,  and,  indeed,  through 
all  the  Roman  provinces.  The  allusions  to  these  predictions  are 
frequent  in  the  apostolic  writings.  It  was  necessarj^  they  should,  for 
this  reason :  the  Jews,  so  long  as  they  possessed  the  government  of 
Judea,  the  temple  and  the  metropolis;  as  long  as  they  had  any  par- 
ticle of  influence  at  home  or  abroad,  they  used  it  with  relentless  cruelty 
against  the  Christians.  The  apostles  had  to  succour  the  minds  of  their 
persecuted  brethren,  and  exhort  them  to  patience  and  perseverance, 
by  reminding  them  of  the  speedy  dispersion  of  them  among  the  nations. 
So  that  all  the  Christians  throughout  the  Roman  empire  looked  for  this 
catastrophe :  and  so  it  came  to  pass  that  such  of  the  Christians  as  were 
in  Jerusalem  and  Judea,  about  the  time  of  the  siege  of  Titus,  fled 
according  to  the  directions  given  by  our  Saviour ;  and  thus  not  a 
believing  Jew  perished  in  the  siege. 

I  need  not  detail  the  awful  accomplishment  of  this  prediction.  Jo- 
sephus  has  done  this  in  awful  colours.  Tacitus,  too,  relates  some  of 
the  circumstances.  Every  word  of  the  prediction  was  exactly  fulfilled, 
even  to  the  ploughing  up  of  the  foundations  of  the  temple.  It  is  re- 
markable that  on  the  tenth  day  of  August,  the  very  same  day  the 
templB  and  city  were  laid  waste  by  the  Babylonians,  the  temple  was 
burned  by  Titus'  army.^ 

II.  The  Character  of  the  Prophecies. 

The  fulfilment  of  prophecies,  admitting  them  to  have  been 
published  before  the  events  to  which  they  refer,  is  an  indubitable 
proof  of  the  Divine  inspiration  of  the  writers.  For  consider  how 
extraordinary  they  were.  Many  of  the  events  foretold  were  dis- 
tant—  some  of  them  dependent  on  a  great  variety  of  causes  —  on 
the  concurrent  inclinations  of  a  multitude  of  agents  —  on  the  will 
of  Divine  Providence.  Some  were  connected  with  minute  de- 
scription of  attendant  circumstances,  several  of  which  appeared 
to  be  improbable  ;  for  instance,  the  piece  of  money  in  the  mouth 
of  the  fish  ;  the  owner^s  surrender  of  the  colt,  for  the  use  of  Jesus ; 
the  treachery  of  Judas;  the  denial  of  Peter;  the  manner  of  the 
Redeemer's  death ;  the  event  of  his  resurrection  ;  the  subsequent 
meeting  of  his  disciples  in  Galilee,  etc.,  etc.  Such  circumstances 
could  not  have  been  foreseen  by  any  human  sagacity. 


*  I  have  read  somewhere,  that,  bofore  the  temple  was  burned,  Titus  entered  the  temple, 
pot.  out  some  of  the  fincro<l  utensila,  amonp^  which  were  the  golden  candlestick  and  the 
taV.le  of  the  showbread.  These  lie  cariied  as  trophies  home  to  Home;  and  on  the 
triumphal  arch  which  was  raised  for  him  in  the  city  of  Kome,  this  candlestick  and 
table  were  carved  upon  it.  This  triumphal  arch  yet  stands;  and  even  yet  the  Jews 
wlio  now  visit  liome  will  not  pass  under  it.  There  is  a  side-walk  and  a  gate  through 
which  the  Jews  pas's.  So  deeply  rooted  is  the  remembrance  of  this  indignity  upon  theil 
*eligion  and  nation,  that  eighteen  centuries  have  not  oblitors  ted  i* 


112 


PROPHECY. 


"That  which  distinguishes  the  prophecies  of  the  Bible  fpom  all 
Heathen  or  all  pretended  predictions  of  every  nge,  is  simply  that  tho 
former  have  not  merely  three  specifications,  or  six  particulars,  but 
often  very  many:  and  many  of  these,  too,  altogether  unlikely  ever  to 
come  to  pass.  The  prophecy  respecting  Babylon  has  connected  with 
it  more  than  twice  six  of  these  items  or  particulars,  many  of  them 
apparently  totally  improbable.  If  you  foretell  the  death  of  an  indi- 
vidual, time  will  accomplish  it,  though  you  have  no  jrophetic  gift;  but 
if  you  venture  to  add  as  many  as  three  uncertain  particulars,  3-our 
reputation  as  a  seer  is  instantly  in  jeopardy.  Name  the  death  of  the 
man,  and  say  that  it  will  take  place  by  apoplexy,  on  Thursday,  of  the 
next  week,  and  you  are  likely  to  fail  in  all  the  particulars  ;  while  you 
are  an  impostor  should  you  mistake  only  in  one.  Take  a  thousand 
men,  and  it  is  not  to  be  expected  that  any  one  of  them  will  die  just  at 
that  day,  at  a  given  hour,  and  with  that  disease.  How  much  more 
difficult  to  sustain  your  pretensions  to  prophetic  gifts,  if  three  more 
specifications  are  added.  Suppose  these  to  be  improbable  particulars, 
and  how  much  is  the  diflSculty  increased!" — Rev.  David  Nelson^  M.  D, 

Consider  the  vast  multitude  of  Scripture  prophecies.  Impostors, 
if  they  venture  at  predictions,  take  care  that  their  prophecies 
come  within  the  reach  of  strong  probability,  and  are  prudently 
sparing  of  their  pretended  oracular  gifts.  But  Scripture  pro- 
phecies are  multitudinous  ;  they  appear  almost  on  every  page. 

 Were  there  a  fulfilment  of  only  one  or  two  prophecies,  we 

might  ascribe  it  to  accident.  But  when  we  see  this  multitude  of 
predictions,  delivered  by  diflferent  persons  in  different  ages,  accom- 
plished in  chronological  succession,  we  are  compelled  to  acknow- 
ledge the  Divine  inspiration  of  the  writers. 

Their  Plainness  is  also  a  strong  evidence.  How  diff*erent  were 
the  prognostications  of  Heathen  oracles  ;  and  how  studiously  have 
impostors  contrived  to  render  their  prophecies  capable  of  various 
meanings.  Though  a  vail  is  occasionally  thrown  over  Scripture 
predictions,  yet  the  events  foretold  are  announced  in  the  most 
explicit  terms  ;  and,  as  time  advances,  the  several  particulars 
relating  to  them,  though  originally  obscure,  become  clear  and 
intelligible.  The  plain  and  unhesitating  tone  in  which  those 
prophecies  are  expressed,  in  connection  with  their  fulfilment,  is  a 
striking  proof  of  their  Divine  original. 

They  were  delivered  by  persons  whose  Divine  inspiration  was 
otherwise  clearly  attested.  Did  they  require  men  to  receive  them 
as  the  inspired  messengers  of  God,  merely  on  the  ground  of  their 
own  affirmation  ?  No ;  they  appealed  to  the  miraculous  powers 
with  which  they  were  endowed,  and  which  they  must  have  received 
from  God. 

The  fact  of  their  being  real  peophecies,  published  long  before 
the  events,  is  so  clear,  that  it  cannot  be  rejected  without  the  most 
unreasonable  obstinacy ;  and  nothing  is  easier  than  to  collect 
evidence  as  decisive  as  can  possibly  exist,  that  the  New  Testa- 
ment was  written  at  the  commencement  of  the  Christian  era ;  and 
that  the  Old  Testament  had  been  in  the  hands  of  the  Jews  through 


PROPHECY. 


118 


%  long  succession  of  ages  preceding.  This  establishes  the  fact 
that  Scrijrture  predictions  were  published  long  before  the  events 
to  which  they  refer. 

The  New  Testament  contains  many  prophecies  delivered  by 
Christ  before  the  events  could  possibly  have  occurred.  One  relates 
to  the  rapid  spread  of  the  gospel  by  the  ministry  of  the  Apostles. 
Considering  the  opposition  which  Christianity  had  to  encounter, 
and  the  apparent  unfitness  of  the  Apostles  for  their  work,  it  was 
very  unlikely,  humanly  speaking,  that  their  efforts  would  prove 
successful  to  any  considerable  extent.  But  Christ,  when  he  com- 
missioned them,  assured  them,  also,  that  they  should  be  endowed 
with  supernatural  powers,  to  qualify  them  for  their  office,  and 
that  the  gospel,  through  their  ministry,  should  spread  with  the 
rapidity  of  lightning.  Acts  i.  8 ;  Mark  xvi.  15 — 20  That  these 
predictions  were  uttered  before  the  events  is  clearly  evident,  for 
the  Apostles  acted  upon  them,  and  that  they  were  actually  accom- 
plished is  an  indisputable  fact,  being  attested  not  only  by  the 

Apostles  themselves,  but  by  contemporary  historians.  The 

destruction  of  Jerusalem,  already  noticed,  strongly  supports  our 
case.  The  literal  fulfilment  after  the  delivery  of  the  predictions 
by  Jesus,  is  so  exactly  described  by  Josephus,  that  his  account  of 
this  terrible  catastrophe  may  be  justly  styled  a  practical  com- 
mentary on  the  Redeemer's  prophecies  on  the  subject. 

Lastly.  It  must  be  conceded  that  the  evidence  derived  from 
prophecy  is  abundant,  though  in  the  preceding  pages  only  an 
imperfect  detail  of  that  evidence  has  been  furnished.  The  field 
is  so  vast  that  it  could  not  be  compressed  within  two  short  dis- 
courses— yet  may  we  defy  the  infidel,  with  all  bis  arts,  to  explode 
the  arguments  adduced,  on  any  ordinary  principles  of  nature. 
Without  denying  all  history,  they  cannot  deny  that  the  prophecy 
was  in  every  case  written  before  the  event,  even  where  the  event 
is  most  ancient. 

The  two  sources  of  external  evidence,  miracles  and  prophecy, 
which  have  now  been  considered,  afford  that  rational  ground  of 
conviction  which  must  satisfy  every  impartial  mind,  and  leave 
infidelity  completely  without  excuse.  Miracles,''  as  Bishop 
Newton  remarks,  may  be  said  to  be  the  main  evidences  oi 
Divine  revelation  to  the  first  ages  who  saw  them  wrought.  Pro- 
phecies may  be  said  to  be  the  main  evidences  to  the  later  ages 
who  see  them  fulfilled."  Each  of  them  is  founded  on  plain 
sensible  matters  of  fact,  as  on  a  solid  rock ;  and  established  on 
this  basis,  like  the  sides  of  an  arch,  they  support  one  another,  and 
the  fabric  built  upon  them.  The  miracles  wrought  afforded  to 
those  who  saw  them  clear  evidence  of  the  truth  of  those  prophecies 
with  which  they  were  connected  ;  and  the  fulfilment  of  the  pro- 
phecies afforis  unto  us,  who  observe  it,  the  same  indubitable  proof 
of  the  reality  of  those  miracles  by  which  these  predictions  wer« 
originally  attested. 

For  further  elucidation  of  i'he  subjecty  reference  may  be  made  U 
10*  H 


114 


THE  GLORIOUS  GOSPEL. 


Newton's  Dissertations  on  the  Prophecies^  to  Keith  on  the  same  sub' 
ject^  and  to  the  works  of  Layard,  De  Vaux,  etc.  etc. 

Finally.  Must  not  the  infidelity  which  resists  demonstration 
like  this,  be  unreasonably  absurd,  and  inexcusably  criminal?  If 
attestations  so  extraordinary,  so  unequivocal,  fail  to  produce  con- 
viction, which  is  unhappily  the  case  in  numerous  instances,  nothing 
more  is  requisite  to  show  the  lamentable  perversion,  and  to  prove 
the  reality  of  that  Scripture  doctrine,  which  teaches  us  the  neces- 
sity of  the  Divine  influence  to  enlighten  the  understanding,  to 
subdue  the  prejudices  of  the  heart,  and  to  produce  in  us  that  faith 
which  receives  the  gospel  with  child-like  simplicity  and  humility. 

Remember  it  is  quite  natural  to  the  vastly  depraved  heart  to 
be  sceptical  to  the  Divine  truth.  Men  love  darkness  rather  than 
light  —  infidelity  is  a  disease  of  the  heart,  and  not  merely  of  the 
head.  Therefore  the  necessity  of  the  operation  of  the  Spirit.  Pray 
then  for  that  influence  as  the  mighty  and  overwhelming  opponent 
to  the  scepticism  of  the  heart. 


XXYII._THE  GLORIOUS  GOSPEL. 

"  The  glorious  gospel  of  the  blessed  God."— 1  Tim.  i.  11. 

In  the  context  the  Apostle  refers  to  the  law  and  the  gospel,  and 
shows  that  the  one  harmonized  with  the  other.  The  gospel  pro- 
,  claims  Christ  as  the  end  of  the  law  for  righteousness  to  every  one 
that  believes.  Christ,  by  perfectly  obeying  its  precepts,  and  en- 
during its  penalty,  magnified  it  an-d  made  it  honourable.    That  is 

the  source  of  a  sinner's  justification.  "The  Apostle  says,  ''The 

law  is  not  made,''  etc.  It  condems  not  the  righteous,  for  they  are 
no  longer  under  its  curse.  Rom.  v.  1 ;  viii.  1.  This  the  Apostle 
declares  is  "  according  to  the  glorious  gospel,''  etc. 

I.  The  Gospel. 

The  original  term  signifies  *'glad  tidings,"  "  good* news.''  Isa. 
lii.  7  ;  Luke  ii.  10,  11.  It  announces  tidings  of  the  Divine  scheme 
of  mercy  to  save  sinful  and  ruined  man.  The  four  books  written 
by  Matthew,  Mark,  Luke,  and  John,  are  properly  called  gospels, 
because  they  narrate  the  life,  teaching,  sufferings,  and  death  of 
Christ,  the  Divine  Author  and  Procurer  of  salvation,  and  immortal 
life,  which  is  the  grand  theme  of  the  gospel. 

The  gospel  then  is  the  intervention  of  Jesus  Christ  fo  save  lost 
and  perishing  sinners.  It  is  the  revelation  of  the  rich  and  fref 
grace  of  God  towards  them,  in  giving  his  only-begotten  Son  to 
die  for  their  transgressions,  and  in  raising  him  again  from  the 
dead  for  their  justification,  that  whosoever  believeth  on  him,  might 
.not  perish,  but  have  everlasting  life.  The  gospel  embraces  several 
important  facts :  — 


THE  GLORIOUS  GOSPEL. 


115 


1.  The  Necessity  of  salvation.  .  This  arises  from  man's  ruin. 
How  graphically  is  this  stated  throughout  the  Scriptures  !  And 
without  a  kno\T ledge  of  this  great  fact,  the  gospel  can  never  be 
fully  understood,  and  its  blessings  never  really  enjoyed.  It  is  the 
struggle  with  disease  that  impels  id  to  apply  to  a  physician,  and 
to  adopt  his  prescriptions.  It  is  a  sense  of  ruin  that  causes  us  to 
ask  for  help  from  our  fellows. 

2.  The  Accomplishment  of  salvation  by  Jesus  Christ.  Hence, 
"when  the  fulness  of  time  was  come,'^  etc.  Gal.  iv.  4,  5.  He 
entered  into  the  circumstances  of  sinners;  he  obeyed  the  law;  he 
made  a  proper  a.tonement  for  sin ;  he  met  all  the  claims  of  Divine 
justice ;  he  died  for  the  ungodly ;  and  brought  in  an  everlasting 
righteousness,  to  cover  and  adorn  the  filthy  souls  of  sinners. 

The  obedience  of  Christ,  the  sacrifice  of  Christ,  —  his  whole 
work,  was  acceptable  to  his  Father.  *'  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased.^'  Matt.  iii.  17  ;  xvii.  5.  This  is  the 
record  that  God  hath  given  to  us,  eternal  life ;  and  this  life  is  in 
his  Son.  1  »Tohn  v.  11.  The  truth  of  this  testimony  he  hath 
demonstrated  by  raising  him  from  the  dead,  and  giving  him  glory 
at  his  own  right  hand  in  the  heavens,  thereby  declaring  him  to  be 
the  Son  of  God  with  power.    Rom.  i.  4. 

3.  That  it  is  the  gracious  will  of  Christ  that  ihis  gospel  should 
he  preached  to  the  nations  for  the  obedience  of  faith.  Hence  he 
commissioned  his  disciples  to  preach  the  gospel  to  every  creature. 
Faith  is  the  means  by  which  we  receive  Christ.  A  firm  belief  of 
the  truth  —  the  love  of  it  in  our  hearts  —  and  reliance  upon  it  by 
our  souls.    Mark  xvi.  15,  16. 

Previous  to  this  commission,  the  knowledge  of  the  true  God 
was,  in  a  great  measure,  confined  to  the  Jews.  Christ  confined 
his  own  labours  to  the  lost  sheep  of  the  house  of  Israel,  and  pro- 
hibited his  disciples  from  going  among  the  Gentiles.  But  now 
the  happy  time  was  come,  when  that  great  m3rstery,  the  calling  of 
the  Gentiles,  should  be  unfolded  ;  when  the  partition  wall,  Avhich 
separated  Israel  from  all  the  AA^orld  was  to  be  broken  down,  and 
all  former  distinctions  for  ever  to  cease,  that  in  Christ  Jesus  there 
might  be  "  neither  Greek  nor  Jew,  circumcision  nor  uncircum- 
cision,  barbarian,  Scythian,  bond,  nor  free ;  but  Christ  be  all,  and 
in  all    sorts  of  people. 

II.  Its  Excellency.  **  The  glorious  gospelJ^  All  the  plans  and 
works  of  God  arc  glorious,  in  proportion  as  they  are  marked  by 
the  impress  of  the  Divine  perfections.  "  Thus  "  the  heavens  declare 
his  glory,''  etc.  The  gospel  is  glorious,  because 

1.  It  exhibits  all  the  perfections  of  Deity.  Creation  displays 
his  wisdom,  power,  mjvjesty,  and  goodness;  Providence  also  pro- 
claims thcL^e  attrilmtes;  but  the  gospel  proclaims  in  addition  what 
Nature  and  Providence  cannot  do, — the  perfecticn  of  forgiving 
love;  and  in  this  we  see  the  rich  grace  of  Qod  to  a  polluted, 
perishing  world. 

All  these  perfections  appear  in  harmony.    In  some  things, 


116 


THE  QLORTOUS  GOSPEL. 


there  may  be  only  one  or  two.  of  God's  attributes  displayed,  aa 
his  justice,  when  he  executes  judgment,  or  his  patience  when  ho 
bears  long  with  sinners.  But  how  shall  God  equally  display  his 
compassion  and  justice?  Can  he  save  the  souls  of  sinners  while 
punishing  their  sin  ?  Can  the  curse  of  the  broken  law  be  exe- 
cuted, and  yet  the  blessings  of  Divine  love  be  poured  down  on  the 
malefactor?  Yes;  go  to  Bethlehem  —  to  Calvary,  and  learn  the 
wondrous  method  by  which  God  can  be  just,  and  yet  the  justifier 
of  him  that  believeth  in  Jesus.  The  wrath  —  the  curse  falls  upon 
the  Saviour  —  the  blessings  are  showered  upon  the  transgressor. 
Hence  "Christ  loved  the  church,. and  gave  himself  for  it.''  See 
also  Isa.  liii ;  Ilom.  iii.  24 — 26 ;  v.  6,  7,  8,  etc.,  etc.  Then  Christ 
is  the  substitute,  the  Surety  for  sinners.  In  his  humiliation  — 
in  his  ignominious  death,  a  just  and  merciful  God  has  had  regard 
to  the  claims  of  his  justice,  while  the  way  has  been  opened  for 
the  free  efflux  of  mercy  and  salvation  to  the  very  persons  who 
have  sinned.    "  Glory  to  God  in  the  highest,"  etc. 

The  perfections  of  God  are  seen  more  distinctly  in  some  things 
than  in  others.  His  power  is  more  visible  in  a  sun  than  in  a 
glow-worm — in  a  mountain  than  in  a  mole-hill  —  in  a  sea  than  in 

a  brook.  Can  the  Deity  give  a  higher  demonstration  of  his 

love  than  in  the  gift  of  Christ,  and  the  atonement  of  the  cross? 
Heavy  judgments  have  been  inflicted  on  men,  but  all  such  in- 
flictions are  limited  by  the  objects  on  whom  they  fall.  But  in 

the  sufferings  of  Christ  for  sin,  there  is  a  manifestation  of  justice 
and  purity  greater  than  has  been  or  could  be,  in  the  sufferings 
of  all  created  beings  put  together.  When  God  visits  cheated  beings 
with  his  wrath,  limits  must  necessarily  be  set  —  but  in  the  case 
of  Christ,  we  see  all  the  vials  of  wrath  poured  out  —  all  the  fires 
of  the  Divine  vengeance  lighted  up — all  the  energies  exerted  with 
which  an  omnipotent  arm  could  strike.  And  how  great  must 
have  been  the  love  that  submitted, —  how  great  the  power,  which, 
in  spite  of  all  this,  could  obtain  a  complete  victory,  and  take  his 
seat  at  the  right  hand  of  the  Majesty  on  high  !  Look,  then,  at 
that  cross — you  see  the  bush  burning,  but  not  consumed — you  see 
God's  attributes  signally  glorified — you  see  *' Mercy  and  truth 
together,  righteousness  and  peace  kissing  each  other." 

2.  It  is  glorious  on  account  of  its  'perfect  adaptation  to  the  cir- 
cumstances of  the  sinner.  It  is  adapted  to  remove  all  his  guilty 
and  also  to  give  him  complete  justif  cation,  1  John  i.  7  ;  Eph.  i.  7  ; 
Acts  xiii.  38,  39.  Great  is  the  torment  of  guilt  in  the  soul  of  the 
awakened  sinner — terrible  are  his  forebodings  of  future  perdition 
as  the  desert  of  transgression;  but  when  he  believes  —  when  he 
touches  the  gracious  sceptre  of  Christ,  all  his  sins  and  guilt  are 
gone  —  and  there  comes  into  his  soul  the  peace  which  passeth  all 

understanding.    Bom.  v.  1.  The  Gospel  removes  all  distress 

arising  from  depraved  and  impure  affections  and  rebellious  passions. 
So  far  as  attempts  are  made  by  any  of  these  to  rule,  all  must  bo 
miserable.  But  when  faith  is  exercised,  the  love  of  sin  is  de- 
stroyed— love  to  holiness  is  imparted;  and  as  the  tyranny  of  cor- 


THE  GLORIOUS  aOSPBL. 


117 


niption  is  destroyed,  a  foundation  is  laid  for  peace  and  joy. 
It  is  a  remedy  for  all  the  natural  evils  of  hfe.  For  them  the 
gospel  furnishes  a  balm.  The  sweets  of  patience,  fortitude, 
numility,  heavenly-mindedness,  are  extracted  from  the  weeds  of 
poverty,  trial,  and  disappointment.  Present  benefit  is  derived 
from  present  trouble,  and  the  storms  of  time  hurry  into  the  joys 
of  eternity.  The  evils  of  life  we  know  must  remain,  but  the 
gospel  converts  them  into  a  furnace  of  purification,  and  make? 
them  the  means  of  blessedness.  And,  0  glorious  gospel  of  the 
blessed  God,  it  is  a  perfect  and  everlasting  remedy  for  death.  It 
extracts  the  tyrant's  sting ;  it  destroys  his  power.    1  Cor.  xv. 

54,  55.    It  inspires  the  hope  of  immortality.  Then  think  of 

^  its  influence  on  the  future.  It  delivers  from  "the  wrath  to  come,''' 
from  "the  second  death  from  "the  blackness  of  darkness  for 
ever;''  from  the  "bottomless  pit;"  from  "everlasting  destruction 

from  the  presence  of  the  Lord,"  etc.  The  body  dies ;  but  it 

shall  be  raised  again.  The  soul  departs,  but  it  departs  to  heaven, 
the  glorious  and  prepared  habitation  for  God's  elect,  and  there 
without  sin,  sorrow,  or  weariness,  but  full  of  joy  and  resplendent 
in  glory,  it  shall  reign  for  ever  and  ever.  Seated  around  the  tree 
of  life  amidst  the  everlasting  hills,  there  is  seen  the  Lamb  slain 
in  the  mi'dst  of  the  throne,  whom  the  glorified  shall  see  as  he  is. 
The  sacred  fabric  of  our  world  displays  God's  glory  —  the  heavens 
above  furnish  proofs  of  his  skill ;  but  in  heaven  we  shall  see  the 
King  in  his  beauty  —  in  his  essential  and  mediatorial  glory,  and 
gaze  on  him  with  ever-increasing  rapture  and  admiration,  and 
love.  And  while  the  vision  is  gratified,  shall  not  the  ear  be 
blessed  ?  Is  there  silence  in  heaven  ?  Are  there  no  tongues,  nc 
harps?  Now,  within  the  range  of  Christian  experience,  our  hearte 
taste  of  heavenly  joy,  as  in  the  earthly  temple  we  raise  the  song 
of  praise.  But  what  shall  we  hear  when  the  ransomed  return 
with  singing  to  Zion  —  when  the  redeemed  multitude  which  no 
man  can  number,  with  a  sound  louder  than  that  of  many  thunders, 
and  in  celestial  music,  shall  utter  the  everlasting  song — "  Worthy 
is  the  Lamb  that  was  slain,"  etc. 

All  this  blessedness  man  requires,  and  the  gospel  profusely 
supplies  him  with  it.  Is  not  the  description  therefore  correct? 
*'The  GLORIOUS  gospel  of  the  blessed  GodJ' 

3.  The  gospel  is  glorious,  because  all  its  blessings  are  freely 
bestowed.  They  are  all  of  grace.  Ruined  sinners,  totally  depraved 
and  wretched,  ignorant,  impure,  and  perfectly  helpless  —  these 
could  never  have  merited  salvation.  Let  it  then  for  ever  humble 
the  pride  of  our  hearts  when  it  is  said,  "  By  grace  are  ye  saved." 
Eph.  ii.  8.  It  is  .called  "the  gospel  of  the  grace  of  God."  Acts 
XX.  24.  To  gain  any  earthly  distinction,  honour,  or  wealth,  there 
must  be  merit,  worthiness  of  character,  or  patronage.  But  be- 
hold the  riches  of  Divine  grace!  Sinners,  God's  enemies,  are 
raised  from  the  degradation  of  sin  to  purity,  to  union  with  the 
church,  to  heirship  with  Christ,  to  crowns  and  thrones  of  bliss  in 
heaven.    It  is  the  glorious  gospeL 


118 


THE  GLORIOUS  GOSPEL. 


4.  It  is  glorious  in  power.  Called  **the  power  of  Rort  unto  sal- 
vation.'' Its  eftects  produce  astonishment.  The  gospel  is  the 
rod  of  God's  strength.  Nothing  .has  ever  produced  such  mighty, 
such  salutary  effects.  What  energy  attended  its  first  promulga- 
tion. It  withstood  the  most  powerful  opposition  —  it  surmounted 
the  greatest  'obstacles  —  it  triumphed  over  all  the  policy,  and  all 
the  power  of  idolatry  and  superstition  ;  converted  whole  nations 
to  a  professed  acknowledgment  of  the  faith — it  produced  civiliza- 
tion, science  and  commerce,  and  spiritual  blessedness  wherever  it 
came.  In  every  age  it  has  raised  up  its  witnesses — inspired  them 
:'penly  to  profess  their  love  of  its  doctrines  and  promises,  and 
solemnly  to  protest  against  antichristian  errors.  After  the  darkest 
eclipses,  it  has  burst  forth  with  more  vigour  and  splendour  upon 
the  world.  And  as  it  was  then,  so  it  is  now ;  for  "  the  word  of 
the  Lord  endures  for  ever."  It  converts  the  most  obstinate  perse- 
cutors, like  Saul  of  Tarsus ;  it  revolutionizes  the  views,  the  feel- 
ings, and  the  conduct  of  all  its  converts.  It  does  not  demand  the 
sword  of  the  magistrate,  the  aid  of  philosophy,  the  charms  of  elo- 
quence;  bvit  operates  by  what  its  adversaries  term  *'the  foolish- 
ness of  preaching,"  combined  with  the  Spirit's  influence.  Hence 
M'Laurin,  a  Scotch  Divine,  thus  eloquently  speaks  of  its  power 
and  influence :  — 

It  melts  cold  and  frozen  hearts;  it  breaks  stony  hearts;  it  pierces 
adamants;  it  penetrates  through  thick  darkness.  How  justly  is  it 
called  marvellous  light!  1  Pet.  ii.  9.  It  gives  eyes  to  the  blind  to 
look  to  itself ;  and  not  only  to  the  blind,  but  to  the  dead !  It  is  the 
light  of  life;  a  powerful  light.  Its  energy  is  beyond  the  force  of 
thunder ;  and  it  is  more  mild  than  the  dew  on  the  tender  grass. 

The  cross  of  Christ  is  an  object  of  such  incomparable  brightness, 
that  it  spreads  a  glory  round  it  to  all  the  nations  of  the  earth,  all  the 
corners  of  the  universe,  all  the  generations  of  time,  and  all  the  ages 
of  eternity.  The  greatest  actions  or  events  that  ever  happened  on 
earth,  filled  with  their  splendour  and  influence  but  a  moment  of  time, 
and  a  point  of  space;  the  splendour  of  this  great  object  fills  immensity 
and  eternity.  If  we  take  a  right  view  of  its  glory,  we  shall  see  it, 
;2ontemplated  with  attention,  spreading  influence,  and  attracting  looks 
from  times  past,  present,  and  to  come;  from  heaven,  earth,  and  hell; 
angels,  saints,  and  devils.  We  shall  see  it  to  be  both  the  object  of  the 
deepest  admiration  of  the  creatures,  and  the  perfect  approbation  of  the 
infinite  Creator;  we  shall  see  the  best  part  of  mankind,  the  church  of 
God,  for  four  thousand  years  looking  forward  to  it  before  it  happened; 
new  generations  yet  unborn  rising  up  to  admire  and  honour  it  in  con- 
tinual succession,  till  time  shall  be  no  more ;  innumerable  multitudes 
of  angels  and  saints  looking  bnck  to  it  with  holy  transport,  to  the  re- 
motest ages  of  eternity.  Other  glories  decay  by  length  of  time;  if  the 
splendour  of  this  object  change,  it  will  be  only  by  increasing;.  The 
visible  sun  will  spend  his  beams  in  process  of  time,  and,  as  it  were, 
grow  dim  with  age ;  this  object  hath  a  rich  stock  of  beams  which 
eternity  cannot  exhaust.  If  saints  and  angels  grow  in  knowledge, 
the  splendour  of  {his  object  will  be  still  increasing.  It  is  unbelief  that 
intercepts  its  beams.    Unbelief  takes  place  only  on  earth  —  there  is  no 


THE  GLORIOUS  GOSPEL. 


119 


sucli  thing  in  heaven  or  in  hell.    It  will  be  a  great  part  of  future 

blessedness  to  remember  the  object  that  purchased  it;  and  of  future 
punishment  to  remember  the  object  that  btFered  deliverance  from  it. 
It  will  add  life  to  the  beams  of  love  in  heaven,  and  make  the  flames 
of  l»ell  burn  fiercer.  Its  beams  will  not  only  adorn  the  regions  of 
light,  but  pierce  the  regions  of  darkness.  It  will  be  the  desire  of  the 
saints  in  light,  and  the  great  eye-sore  of  the  Prince  of  darkness  and 
his  subjects." 

5.  On  account  of  its  unrestricted  and  boundless  nature.  It  offers 
salvation  to  the  vilest  of  the  vile.  There  are  no  sins  too  numerous 
to  forgive,  no  moral  turpitude  too  extreme  to  be  removed,  and  no 
guilt  too  black  to  be  cancelled.  The  most  filthy  sinner's  extremity 
is  the  gospel's  opportunity  to  save.  Hence  this  gospel  was  sent 
to  the  Jevrs  who  crucified  Christ,  and  to  all  nations,  however  idola- 
trous, infamous,  and  wicked.  The  gospel  is  restricted  to  no  nation, 
to  no  sex,  to  no  condition,  to  no  age,  to  no  circumstance  or  rank  of 
human  life.  It  is  sent  to  all  nations — ^to  all  people.  Go  preach 
the  gospel  to  every  creature.'' 

The  Gentiles  were  condemned  by  the  Jews,  and  accounted  as 
dogs ;  pride  led  some  civilized  nations  to  regard  others  as  barba- 
rians ;  and  it  is  true  that  multitudes  of  the  human  family  were 
sunk  so  low  in  brutality  as  scarcely  to  deserve  the  name  of  men. 
But  "  preach  the  gospel  to  every  creature ;"  make  no  distinctions 
of  civilized  and  uncivilized  ;  of  white,  brown,  or  black  ;  but  go 
into  all  nations ;  into  all  the  world ;  and  wherever  you  find  a 
human  being,  however  rude,  base,  or  vile,  preach  my  gospel, 
'vnich  is  full  of  mercy  for  him.  The  Spirit  and  the  Bride  say, 
Come,"  etc.,  Hev.  xxii. 

III.  The  Author  of  this  gospel:  *'  tJie  blessed  God.^* 

In  Scripture  we  find  that  all  the  epithets  which  are  given  to 
God,  are- given  with  the  greatest  appositeness.  The  gospel  is  not 
said  to  be  the  gospel  of  the  great,  the  holy,  or  the  just  God,  but  of 
the  happy  or  blessed  God.  The  happy  God  desires  to  impart  hap- 
piness to  guilty  man. 

1.  The  gospel  could  not  have  emanated  from  any  other  source. 
It  is  infinite  ;  the  result  of  infinite  contrivance  and  love.  It  saves 
from  infinite  evil  —  it  exalts  to  infinite  good.  An  angel,  to  say 
nothing  about  a  fallen  sinner,  could  not  have  produced  it. 

2.  As  it  is  of  God,  it  must.be  true.  It  is  like  him,  perfectly 
pure  and  disinterested.  As  one  observes ;  "  It  could  not  be  the 
invention  of  good  men  or  angels ;  for  they  neither  would  nor  could 
make  a  book,  and  tell  lies  all  the  time  they  were  writing,  saying, 
Thus  saith  the  Lord,  when  it  was  their  own  invention.  It  could 
not  be  the  invention  of  bad  men  or  devils^  for  they  could  not  make 
a  book  which  commands  all  duty,  forbids  all  sin,  and  threatens  it 
with  everlasting  punishment." 

3.  As  it  is  of  God  and  true,  it  cannot  fail  to  effect  all  the  pur- 
poses of  his  mind,  it  shall  convert  men.  It  shall  btess  the  worlds 
and  make  the  desert  to  blossom  as  the  rose,  etc. 


120 


CONFORMITY  TO  DEPARTED  SAINTS. 


4.  The  gospel  is  the  g;reatest  manifestation  of  Divine  love.  The 
Scriptures  trace  all  saving  benefits  to  Divine  love  :  According  to 
his  gy^eat  love"  —  "  according  to  his  mercy  he  saved  us''  —  God  so 
loved  the  world.''  

Lastly.  It  places  those  to  vrhom  it  is  preached  under  great  re- 
sponsibility.   **  He  that  belie veth,"  etc. 


XXVIIL  — CONFORMITY  TO  DEPARTED  SAINTS 
RECOMMENDED. 

**  That  ye  be  not  slothful,  but  followers  of  them  who  through  faith  and  patience 
Inherit  the  promises."  —  Heb.  vi.  12. 

Every  duty  enjoined  by  Christianity  requires  diligence  and 
earnestness.  There  are  multitudes  of  foes  who  would  ensnare  us. 
The  world  is  alluring,  and  our  treacherous  hearts  are  ever  disposed 
for  defalcation.  — —  Then  think  of  the  evils  from  which  we  are 
flying  —  and  the  unutterable  bliss  after  which  we  are  aspiring. 
Perdition  is  behind  us  —  crowns  of  immortality  are  before  us  — 
they  shine  resplendent  on  the  deathless  brows  of  myriads  who 
now  inherit  the  promises,  while  ten  thousand  voices  call  to  us 

from  the  heavenly  inheritance,  •    0  be  not  slothful,"  etc.  

Slothfulness  is  natural  to  us  —  but  it  is  inimical  to  the  Christian 
profession. 

I.  The  Evil  deprecated  ;  "  tJiat  ye  he  not  slotJiful,*' 

To  be  slothful  is  to  be  indifferent,  negligent,  indolent.  Sloth- 
fulness  is  an  indisposition  for,  and  disinclination  to,  the  per- 
formance of  duty.  It  is  an  evil  which  characterizes  the  formal, 
the  lukewarm,  and  the  inactive  in  the  church.  It  is  the  very 
opposite  of  Christian  zeal  and  activity.  Hence  Paul  said,  Phil, 
iii.  13,  14.    See  2  Pet.  i.  5,  6. 

It  is  manifested  sometimes  in  the  ordinary  pursuits  o  f  life  — 
an  indisposition  for  manual  labour.  And  such  indolence  is  almost 
sure  to  extend  itself  to  religious  matters. 

Slothfulness  in  religion  may  be  induced  by  various  causes. 
There  may  be  no  real  religion,  the  person  being  a  mere  professor. 

 Extreme  devotedness  to  the  world.    There  is  no  slothfulness 

in  secular  affairs,  though  they  are  but  for  a  season ;  but  great 

indifferentism  about  spiritual  and  eternal  concerns.  From 

imperfect  views  of  the  nature  of  Christianity,  and  its  high  and 
responsible,  yet  profitable,  duties.  From  the  want  of  self- 
examination  and  prayer.  For  want  of  this,  little  progress  is  made 
in  the'  Divine  life.  If  such  persons  attend  the  means  of  grace, 
they  come  and  go  like  the  door  on  its  hinges,  but  make  no  pro- 
gress.   Prov.  xxvi.  14. 


CONFORMITY  TO  DEPARTED  SAINTS. 


121 


Slothfulneas  is  an  impediment  to  personal  and  relative  happi- 
ness. It  neglects  spiritual  exercises  which  are  productive  cf  great 
enjoyment — it  omits  important  duties  which  would  bless  and  save 
the  world  —  it  puts  the  light  under  a  bushel,  and  the  talent  into  a 
napkin  —  it  corrodes  the  best  and  brightest  talents  which  might 
act  as  a  lever  to  raise  the  world  from  moral  degradation  and 

spiritual  death.  It  is  an  injury  to  the  church.    What  might 

the  church  be,  and  do,  if  none  were  slothful. 

Slothfulness  is  productive  of  misery.  It  is  so  temporally,  Prov. 
xix.  15  ;  Eccl.  X.  18 ;  Ezek.  xvi.  49.  While  an  idle  man  is  a  blank 
in  society,  he  is  also  a  torment  to  himself ;  for  as  he  knows  not 
what  it  is  to  labour,  so  he  knows  not  what  it  is  to  enjoy.  And 
spiritually,  it  disqualifies  for  the  endurance  of  trial,  and  the  dis- 
charge of  arduous  duties.  It  magnifies  difficulties,  and  esteems 
them  as  most  formidable.  The  slothful  plead  exemption  from 
whatever  requires  great  exertion  and  self-denial.  With  them  there 
is  always  some  lion  in  the  way  which  deters  them  from  going 
forth.    Prov.  xxii.  13  ;  xxvi.  13,  14. 

Slothfulness,  as  intimately  connected  with  unwatchfulness,  and 
productive  of  spiritual  debility,  is  the  cause  of  spiritual  delin- 
quency. *' It  steals  insensibly  upon  us,  and  leads  on  to  what  is 
positively  evil.  No  one  can  begin  to  be  inactive  in  the  ways  of 
God^  but  he  will  begin  to  be  active  in  something  else.^^  David^s 
fall,  and  Samson's  destruction,  were  thus  occasioned.  Slothful- 
ness, indifference  to  the  means  of  grace,  the  neglect  of  prayer  and 
watchfulness,  are  the  precursors  of  spiritual  delinquency  and 
degradation.  We  start  at  some  evils  of  a  positive,  character,  as 
intemperance,  deceit,  and  falsehood,  yet  think  little  of  slothful- 
ness, though  it  is  the  fruitful  parent  of  much  evil  in  this  world, 
and  of  tribulation  and  anguish  for  ever. 

II.  The  Course  recommended:  ^^hut  follower s,^^  etc.  This 
implies  two  things: — 1.  That  religion  is  practical,  and  not  merely 
professional.  It  is  not  mere  faith  in  doctrines,  and  disputation 
and  contention  about  them,  because  they  please  the  fancy.  It  is 
practical — to  be  "  followers,^'  or  imitators  of    those  who  through 

faith  and  patience  inherit  the  promises.^'  2.  That  success  shall 

follow  diligence  —  that  heaven  shall  be  the  end  of  piety,  or  of 
faith  and  patience.  Myriads  have  laboured  for  God,  and  received 
the  reward  of  grace  —  have  fought  and  conquered,  and  received 
the  crown.  That  which  has  been  done  before  may  be  done  again 
—  that  which  is  now  enjoyed  in  the  mansions  of  bliss  may  be 

realized  by  all  who  are  now  exercising  faith  and  patience.  

More  particularly,  consider, 

1.  The  Present  Inheritance  of  departed  Saints :  **  They  inherit 
the  promises y  This  is  a  conclusive  proof  of  the  immediate  happi- 
ness of  believers  after  death.  The  Apostle  refers  to  the  happiness 
of  Abraham,  Moses,  Joshua,  Job,  and  all  others  who  lived  by 
faith  in  the  promises  of  God,  and  especially  in  the  promise  of 
salvation  by  Christ,  and  patiently  waited,  laboured,  and  sufi'ered 
in  the  obedience  of  faith,  and  in  consequence  were  at  the  time  tl\e 


122 


CONFORMITY  TO  DEPARTED  SAINTS- 


Apostle  wrote  the  words,  inheriting  the  promises  of  God  respect- 
ing their  final  and  everlasting  salvation.  **Absent  from  the  body, 
they  were  present  with  the  Lord/' 

Promises,  the  departed  saints  inherited  in  this  world  —  pro- 
mises suited  to  their  every  circumstance,  and  which  the  love  and 
faithfulness  of  their  God  fulfilled — promises  which  cheered  them 

on  to  death,  and  supported  them  in  their  dying  moments.  • 

But  the  principal,  the  most  glorious  promises  respected  heaven, 
their  rest,  the  scene  of  ecstatic  enjoyment.  These  promises  in- 
duced them  "to  desire  a  better  country,  that  is,  a  heavenly  one," 
and  now  they  possess  i^.  The  promises  of  heaven  here  were  the 
precious  buds  of  grace — there  they  are  the  flowers  of  glory  fully 
expanded,  redolent  with  the  fragrance  of  Immanuers  mediation 
and  the  delights  of  immortality. 

Did  these  promises  speak  of  *'an  entrance  into  heaven  It 
has  been  abundantly  ministered  unto  them.  They  are  in  full 
possession  of  it.  They  have  entered  the  glorious  city,  and  are  sat 
down  with  Christ  on  his  throne.  Did  the  promises  speak  of  free- 
dom from  sin  ?  They  have  left  all  their  depravity  behind  them, 
and  they  sin  no  more,  Rev.  xxi.  27.  —  Of  exemption  from  sorrow 
ai  d  death  ?     God  has  wiped  away  all  tears  from  their  eyeg/'  etc. 

Rev.  xxi.  4.  Of  blessed  companionship?      They  are  come  to 

God  the  Judge  of  all/'  etc.  Heb.  xii.  22,  etc.  Of  mutual  recog- 
nition ?  They  sit  down  with  Abraham,  etc.— they  meet  and  know 

their  brethren  in  the  Lord.  Of  delightful  vision?    They  "see 

God,  and  are  like  him.''  1  John  iii.  2.  In  short,  their  warfare 

is  finished  —  they  have  crossed  earth's  desert  —  the  voyage  of  life 
is  over  —  They  are  now  "for  ever  with  the  Lord"  —  "they  shall 
reign  for  ever  and  ever/' 

0  grandest  gift  of  the  Creator, — 0  largess  worthy  of  a  God, — 

Who  shall  grasp  that  thrilling  thought, — life  and  joy  for  ever? 

For  the  sun  in  heaven's  heaven  is  Love  that  cannot  change. 

And  the  shining  of  that  sun  is  life,  to  ail  heneath  its  heams  : 

Who  shall  arrest  it  in  the  firmament. — or  drag  it  from  its  sphere? 

Or  hid  its  beauty  smile  no  more,  but  be  extinct  for  ever? 

Yea,  where  God  hath  given,  none  shall  take  away, 

Nor  build  up  limits  to  his  love,  nor  bid  his  bounty  cease; 

Wide  as  space  is  peopled,  endless  as  the  empire  of  heaven, 

The  river  of  the  water  of  life  lloweth  on  in  majesty  for  ever.— Tupper. 

2.  The  means  hy  which  they  instrumentally  came  to  inherit  the 
promises,    "  Faith  and  patience." 

(1)  Faith,  Their  faith  respected  Christ,  the  only  way  to  heaven 
—  the  only  way  to  the  father.  By  his  precious  death  they  were 
reconciled  to  God,  and  obtained  a  title  to  "  an  inheritance,"  etc. 
By  his  Spirit,  given  them  as  the  result  of  faith  in  Christ,  they 
were  renewed,  made  holy,  and  meet  for  that  inheritance.  Their 
faith  sustained  them  in  difficulties  —  it  laid  hold  of  Omnipotent 
strength  and  they  conquered  all  their  foes.  They  "  overcame 
through  the  blood  of  the  Lamb,"  etc.  Rev.  xii.  11.  They  lived 
by  faith,  they  walked  by  faith,  they  laboured  by  faith,  and  the^ 
•'died  in  faith;  not  having  received  the  promises,"  etc.    Heb.  xi. 


CONFORMITY  TO  DEPARTED  SAINTS. 


123 


f3,  etc.  Faith  was  to  them  a?  a  telescope  by  which  they  inspected 
and  contemplated  "the  end  of  their  faith,  even  the  salvation  of 
their  souls  by  which  they  beheld  "the  king  in  his  beauty,  and 
the  land  that  is  afar  off.''  Thus  they  were  governed,  supported, 
and  animated.    1  Pet.  i.  3  ;  2  Cor.  iv.  17,  18. 

(2)  Patience,  This  must  "have  its  perfect  work.^'  It  is  a  suffer- 
ing grace,  and  must  often  be  called  into  exercise.  Patience  im- 
plies calmness,  fortitude,  resignation,  and  perseverance.  It  is 
enduring  to  the  end,  though  the  way  be  dark  and  stormy.  The 
primitive  saints  endured  a  great  fight  of  afflictions — they  took  joy- 
fully the  spoiling  of  their  goods.  See  how  patiently  they  endured, 
and  learn  to  be  "  patient  in  tribulation.''  Heb.  x.  and  xi.  Here 
is  the  patience  of  the  saints. 

The  Christian  requires  the  "patience  of  hope"  in  all  his  work 
of  faith,  and  labour  of  love."  1  Thess.  i.  3.  The  temptation  is 
to  become  "weary  in  well-doing." 

In  the  endurance  of  affliction.  Patience  is  heaven  when  com- 
pared with  irritation,  discontent,  murmuring,  etc.  Rom.  v.  3 — 5. 
Also  in  the  endurance  of  obloquy  for  Christ's  sake. 

In  waiting  for  the  fulfilment  of  the  promises.  Rom.  viii.  23 — 
25  ;  Heb.  x.  36.  In  cases  of  glorious  anticipation  of  future  rest 
by  the  afflicted,  who  ardently  long  for  it.  There  may  be  impa- 
tience— restlessness  to  go  up  and  possess  the  land.  But  patience 
says,  "All  the  days  of  my  appointed  time,"  etc. 

Says  Faith,  Look  yonder, — see  the  crown 

Laid  up  in  heaven  above! 
Says  HopR,  Anon  it  shall  be  mine; 

I'll  wear  it  soon,  says  Love. 

Desire  doth  say,  What's  there?  my  crown  I 

Then  to  that  place  I'll  flee; 
I  cannot  bear  a  longer  stay. 

My  rest  I  fain  would  see. 

But  stay,  says  Patience,  wait  awhile, 

The  crown's  for  those  who  fight; 
The  prize  for  those  who  run  the  race, 

By  faith,  and  not  by  sight. 

Thus  Faith  doth  take  a  pleasing  view, 

Hope  waits,  Lovk  sits  and  sings; 
Desire  she  flutters  to  be  gone, 

But  Patience  clips  her  wings. 

3.  The  necessity  and  importance  of  following  tJieir  example. 
There  arc  three  parties  whom  we  are  called  upon  to  imitate.  First, 
the  Deiti/:  —  "Be  followers  of  God,  as  dear  children."  "Christ 
also  hath  left  us  an  example  that  we  should  follow  his  steps." 
"  Let  the  same  mind,"  etc.  Phil.  ii.  5.  Second,  Apostles.  Hence 
Paul  exhorts,  1  Cor.  xi.  1.  Third,  Believers,  in  the  text  and  else- 
where. 

To  be  followers  of  departed  saints,  means  that  we  are  to  folloTf 
their  excellencies,  and  avoid  their  imperfections.  Observe, 


124  THE  LOVE  OF  GOD  RECIPROCATED. 


(1)  We  must  be  acquainted  with  their  history.  We  shall  find 
that  history  in  the  Bible — and  in  Christian  Memoirs  and  Biogra- 
phies. There  we  shall  find  Christian  heroism  worthy  of  imitation. 

(2)  Believing  Prayer,  Pra3^er  for  a  disposition  and  a  sufficiency 
of  grace  to  help  us  to  follow  them. 

(3)  It  is  the  desire  and  resolve  o  f  a  regenerated  soul  to  follow 
them.  But  sometimes  the  mind  wanders  and  neglects — is  fasci- 
nated by  the  world.  Hence  the  necessity  of  exhortation.  **  Be 
followers.^' 

Follow  their  faith  and  patience  —  their  diligence  —  their  disin- 
terestedness and  love  —  self-denial  —  zeal  and  perseverance.  They 
endured  to  the  end ;  they  inherit  the  promises. 

(4)  It  is  an  honour  and  a  great  privilege  to  follow  them.  Look 
at  the  wicked — the  worldly — what  is  there  about  them  worth  fol- 
lowing ?  Look  at  departed  sinners,  who  went  down  to  the  grave 
overshadowed  with  darkness.  Who  desires  to  follow  them?  "Let 
me  die  the  death  of  the  righteous.'' 

IMPROVEMENT. 

1.  Be  ashamed  of,  and  penitent  for  past  slothfulness. 

2.  Consider  the  motive  to  diligence.  Our  enemies  are  not  sloth- 
ful to  ruin  us — worldly  men  are  not  slothful  to  obtain  shadows — 
our  enterprize  is  vast— time  is  short — we  must  give  an  account. 

3.  See  the  excellency  of  true  religion  in  its  course,  and  in 
its  end. 


XXIX.  — THE  LOYE  OF  GOD  RECIPROCATED. 

"We  love  him,  because  he  first  loved  us."  —  1  John  iv.  19 

This  language  contains  two  important  truths:  —  First,  the  love 
of  God,  the  most  wonderful  and  interesting  subject  in  all  theology 
^the  source  of  a  sinner^s  salvation,  and  the  cause  and  motive  of 
the  believer's  love  to  God.  Second,  Love  to  God  by  those  whom 
God  loves,  without  which  no  one  can  have  the  Divine  favour. 
Pretension  and  profession,  zeal  and  enthusiasm,  sacrifice  and 
benevolence,  are  all  in  vain,  if  the  love  of  God  dwell  not  in  the 
heart,  1  Cor.  xvi.  22 ;  xiii.  1,  2,  etc.  Consider, 

I.  The  Love  Oj^  God.    "  He  first  loved  us,'* 

1.  Its  antiquity.  The  love  of  God  was  in  operation  before  the 
**  foundation  of  the  world."  See  Eph.  i.  4 — 6.  Then  he  foresaw 
tl\e  fall  —  then  he  arranged  the  plan  of  mercy  —the  covenant  of 
redeeming  love,  to  be  effected  by  his  Son,  who  is  called  the  Lamb 
slain  from  the  foundation  of  the  world.''    2  Tim.  i.  9,  10 ;  1  Pet.' 


THE  LOVE  OF  GOD  REOIPROCATED^i 


125 


i.  2.  The  date  of  his  love  was  antecedent  to  ours,  and  even  to 

our  existence. 

2.  This  love  was  sovereign..  God  vras  under  no  obligation  to  love 
us.  He  was  not  dependent  upon  us  for  the  augmentation  of  his 
bliss  and  glory.   As  a  Sovereign,  an  offended  Sovereign,  he  might 

have  consumed  us  in  his  anger  but  God  who  is  rich  in  mercy/' 

etc.    Eph.  ii.  4—9. 

3.  The  love  of  God  is  displayed  in  Christ.  John  iii.  16  ;  1  John 
iv.  9,  10.  The  greatness  of  this  love  is  seen  in  the  dignity  and 
glory  of  Christ  Jesus,  the  great  gift  of  God  —  in  the  sufferings  and 
death  which  he  endured  —  in  the  debased  and  infamous  characters 
for  whom  he  died  —  and  in  the  numerous,  rich,  and  eternal  bless- 
ings which  his  mediation  secured.  Let  each  of  these  propositions 
he  duly  considered,  in  order  to  see  the  love  of  God.  Each  pro- 
position might  fill  a  volume. 

4.  It  has  ever  been  a  love  of  complacency  and  delight.  For 
Christ's  sake,  God  has  loved  them,  and  he  will  love  them  to  the 
end.  They  are  made  accepted  in  the  Beloved.''  Eph.  i.  6. 
Believing  and  reposing  on  Christ,  they  are  no  more  regarded  as 
sinners — as  God  is  well  pleased  with  Christ,  so  believers,  who  are 
in  Christ,  are  the  delight  of  God.  They  are  the  fruits  of  the  travail 
of  his  soul,  and  are  to  the  praise  and  glory  of  his  grace. 

5.  This  love  is  unchangeable  and  everlasting.  Man  may  change, 
but  God's  love  is  immutable.  Man's  works  may  end,  but  God's 
work  is  everlasting.  Christ  shall  reign  for  ever  and  ever ;  and 
of  his  servants  he  says,  "  the  glory  which  thou  gavest  me,  I  have 
given  them." 

II.  The  Character  of  the  Christian's  love  to  God.  "fFe 

love  himJ^ 

1.  This  love  is  not  natural  to  man.  The  heart  is  full  of  enmity 
to  God.  Rom.  viii.  7,  8.  It  is  not  attainable  by  human  influence, 
as  study,  education,  etc. 

2.  It  is  caused  or  produced  by  the  love  of  God.  "We  love  him, 
beeause  he  frst  loved  us."  As  much  as  to  say.  Christian  love  is 
produced  by  God's  love,  because  God's  love  appointed  his  Son  to 
lay  a  foundation  for  our  happiness  by  the  shedding  of  his  blood, 
and  he  also  has  given  his  Spirit  to  diffuse  that  grace  in  our  hearts 
by  which  they  are  formed  to  every  sentiment  of  gratitude  and  love. 
Hence  the  following  observations  are  appropriate :  — 

Not  that  their  love  is  merely  gratitude  for  previous  benefits,  which, 
abstracted  from  other  exercises  of  love,  would  only  be  a  selfish  affec- 
tion, and  not  at  all  that  holy  love,  which  the  law,  as  written  in  the 
hearts  of  all  true  Christians,  requires :  for  that  love  is  commanded  pre- 
vious to  the  consideration  of  redemption,  and  our  failure  in  }t  causes 
us  to  need  that  love  of  God  towards  us,  of  which  the  apcstle  was 
speaking.  If  the  Lord  hath  not  *' loved  them,"  before  they  loved  him, 
'  even  when  they  were  dead  in  sic,"  they  must  for  ever  have  continue<i 
11* 


126 


THE  LOVE  OF  GOD  RECIPROCATED. 


enemies  to  him.  His  love  suggested  the  plan,  and  provided  the  means 
of  redemption;  he  revealed  to  sinners  his  glorious  perfections  and 
abundant  mercy,  in  the  Person  and  work  of  his  Son  ;  he  sent  his  word 
to  declare  to  sinners  this  great  salvation,  and  to  invite  them  to  partake 
of  it;  he  regenerated  them  by  his  Spirit,  and  so  brought  them,  by 
repentance  and  faith  in  Christ,  into  a  state  of  acceptance  and  recon- 
ciliation;  and  thus  he  enabled  them  to  love  his  excellency,  to  value  iiis 
favour,  to  be  thankful  for  his  inestimable  benefits,  and  zealous  for  his 
glory.  As,  therefore,  his  love  to  them  was  the  original  source  of  their 
love  to  him  ;  so,  from  the  latter  they  miglit  infer  the  former  :  if  they 
were  sure  that  they  loved  God,  they  might  be  sure  that  *'  he  had  first 
loved  them,"  and  they  ought  to  take  the  comfort  of  the  happy  change 
which  had  been  wrought  in  them,  whilst  they  gave  him  the  whole 
glory  of  it.  —  Thomas  Scott. 

3.  Christian  love  is  influenced  by  tJie  love  of  God.  For  the 
love  of  Christ  constraineth  us,''  etc.  2  Cor.  v.  14.  The  believer 
looks  at  the  depth  of  the  misery  from  which  it  has  extracted  him, 
to  the  dignity  and  blessedness  to  v^^hich  it  has  raised  him ;  and 
his  heart  is  touched,  and  filled  v^i^ith  gratitude  for  God's  love  to 
him.  He  cannot  gaze  upon  the  cross  of  Christ ;  he  cannot  think 
upon  his  d^nng  love,  without  a  disposition  to  spend  and  be  spent 
for  him.  Therefore  the  love  of  God  is  the  cause  and  the  motive  to 
Christian  love. 

4.  Love  to  God  is  manifested  in  various  ways.  It  dwells  in  the 
heart,  Rom.  v.  5.    Its  internal  operation  is  great  and  pleasant. 

It  holdly  professes  Christ  before  the  world;  it  maketh  not 
ashamed.''    Kom.  v.  5  ;  Rom.  i.'  16 ;  2  Tim.  i.  8,  11,  12. 

It  manifests  anxious  solicitude,  and  suitable  exertions  to  advance 
Chrisfs  Idngdom  in  the  world. 

It  constrains  to  the  consecration  of  our  talents  to  God's  service. 
Time  —  money  —  intellectual  endowments  —  the  gift  of  speech  — - 
counsel  —  prayer  and  preaching. 

It  readily  makes  sacrifices  when  necessary.  Witness  the  self- 
denial  of  Paul,  Acts  XX.  22 — 24.    Cum  multis. 

It  is  manifested  by  loving  tJiat  which  God  loves.  As  holiness 
—  tho  people  of  God  —  the  house  of  God  —  communion  with  God, 
etc. 

5.  hove  to  God  is  necessary.  Without  it  we  are  wretched  in- 
deed. It  is  necessary  to  sanctification.  Love  is  a  powerful  and 
transforming  principle.  By  constant  residence  in  the  mind,  the 
image  stamps,  and  leaves  its  own  resemblance ;  so  that  every  man 
is  in  reality  the  same  with  the  supreme  object  of  his  attachment. 

 It  is  necessary  to  give  pleasure  in  serving  God,  otherwise  we 

shall  act  as  slaves.         It  is  necessary  to  render  our  services 

acceptable  to  God  ;  "for  where  there  is  first  a  willing  mind,  it  is 
accepted  according  to  what  a  man  hath,  and  not  according  to  what 
he  hath  not."  This  will  be  found  to  be  the  case  especially  at  tho 
day  of  judgment.    Love  to  God  has  fruits,  and  by  these,  notwith- 


DIVINE  FRIENDSHIP  IMMUTABLE. 


127 


Btanding  human  infirmity,  etc.,  the  believer  will  be  accepted. 
Matt.  XXV.  40. 

IMPROVEMENT. 

1.  Examination.    "  Lovest  thou  me 

2.  Rejoice  in  his  love.    For  this  purpose  study  it  closely, 

3.  Woe  to  those  who  love  not  God. 


XXX.  — DIVINE  FRIENDSIIir  IMMUTABLE. 

"  I  will  never  leave  thee,  nor  forsake  thfv —  Heb.  xiii.  5, 

The  spiritual  wealth  of  the  Christia:.  is  great.  God  is  his 
portion.  All  the  purposes  of  the  Divine  mind,  all  the  arrange- 
ments of  his  grace,  and  all  the  promises  of  his  word,  immediately 

concern  him.    **A11  things  are  yours.''    1  Cor.  iii.  21.  The 

spiritual  wealth  of  the  Christian  is  immutable.  Human  circum- 
stances may  change  —  earthly  riches  may  suddenly  vanish,  but 
the  riches  of  grace  abide ;  unlike  earthly  vanities,  which  are 
transitory,  the  promises  of  God,  like  himself,  are  immutable. 
**  The  grass  withereth ;  the  flower  fadeth  ;  but  the  word  of  our 
God  shall  stand  for  ever.''    "  I  will  never  leave  thee,"  etc. 

These  words  were  first  spoken  to  Joshua,  ch.  i.  5.    They  were 

spoken  also  by  David  to  Solomon,  1  Chron.  xviii.  20.  And  they 

are  applicable  to  God's  people  in  every  age.  Observe, 

I.  Tins  Promise  belongs  to  the  Righteous. 

God  never  makes  such  promises  to  the  wicked.  With  them  he 
is  angry  every  day."  It  is  their  language,  Depart  from  us, 
for  we  desire  not  the  knowledge  of  thy  ways."      God  is  not  in 

all  their  thoughts."  But  "the  Lord  loveth  the  rigliteous,"  Ps 

exlvi.  8,  and  they  are  precious  in  his  sight.  Isa.  xliii.  4;  Lam. 
iv.  2. 

I  will  never  leave  thee,"  etc.,  means,  Thee  whom  I  have 
redeemed  and  purchased  with  the  precious  blood  of  my  Son  — 
tKee  whom  I  have  enlightened  to  discover  thy  sinfulness,  and  the 
need  of  my  saving  power — thee  whom  I  have  converted,  and  turned 
from  darkness  to  light  —  thee  whom  I  have  reconciled  to  myself, 
and  slain  the  enmity  of  thy  mind,  by  the  blood  of  my  Son,  and 
the  power  of  my  Spirit — thee  whom  I  have  adopted  into  my  family, 
and  whom  I  have  united  to  myself,  and  made  the  heir  of  eternal 
life.  *'  I  will  never  leave  thee,^^  for  thou  art  mine  —  my  property, 
having  been  "bought  with  a  price,"  and  whom  I  regard  with 
infinitely  more  attachment  thjin  a  man  regards  his  most  costly 
jewels.  Mai.  iii.  IG. 
Intimate  then  is  the  union  of  Sod  with  his  people.    It  is  aa 


m 


DIVINE  FRIENDSHIP  IMMUTABLE. 


intimate  as  that  of  the  foundation  with  the  superstructure  —  as 
the  branches  of  the  vine  with  its  root  —  as  the  parent  with  the 
child  —  as  the  bride  with  the  bridegroom.  These  are  some  of  the 
figures  which  show  the  blessed  and  endearing  union  subsisting 
between  God  and  his  people.  There  is  h)ve  —  almighty  love  — 
everlasting  love  —  therefore  he  says,  "I  will  never  leave  thee,  nor 
forsake  thee.^' 

II.  That  the  Divine  Presence  is  actually  enjoyed.  **I  will 
never  leave  thee/^  implies  that  he  is  really  with  them,  and  that 
they  have  sensible  evidence  of  it.  This  realization  commenced 
T\ith  their  conversion.  Rev.  iii.  20.  And  this  Divine  felloAvship 
ig  constantly  enjoyed.  He  is  with  his  people  not  only  essentially, 
but  graciously,  and  this  indicates  the  greatness  and  dignity  of  the 
privilege.  He  encompasses  their  path  —  he  watches  them  by  day 
and  by  night  —  he  keeps  all  their  bones,  so  that  not  one  of  them 
is  broken — he  keeps  them  as  in  the  hollow  of  the  hand — or  as  the 
apple  of  the  eye  —  the  very  hairs  of  their  heads  are  all  numbered 

—  he  gives  his  angels  charge  over  them,  and  causes  all  things  to 
work  together  for  their  good. 

They  have  constant  communion  with  God.  How  beautiful  the 
declaration  of  Christ !  John  xiv.  23.  He  dwells  in  their  hearts 

—  that  is  his  temple,  and  sweet  are  the  whispers  of  his  love,  and 
cheering  the  witness  of  his  Spirit.  Their  souls  are  the  "abode'' 
of  God ;  and  wherever  they  go,  whatever  they  do,  God  is  with  them, 
and  he  will  never  leave,  etc. 

He  is  with  them  in  the  hour  of  solitude,  and  in  the  busy  scenes 
of  life  —  he  is  with  them  at  his  throne  of  grace,  and  in  his  house, 
to  unveil  his  beauty,  and  to  display  his  glory.  I  will  commune 
with  thee  from  off  my  mercy-seat.''  "  Where  two  or  three,"  etc. 
Matt,  xviii.  20.  The  Jews  have  a  tradition:  Wheresoever  two 
or  three  are  sitting  together,  in  conference  about  the  law,  there 
the  Shekinah  will  oe  with  them."  This  is  the  meaning  of  the 
ijassage  quoted ;  I  am  in  the  midst  of  them ;"  as  if  he  had  said, 
I'he  Shekinah  shall  be  there,  or  there  I  will  be  by  my  dwelling 
Presence,  or  special  exhibition  of  myself  by  signs  of  blessing  and 
grace.  I  will  pour  forth  my  Spirit  to  enlighten,  to^  revive  and  to 
heal.  God  then  is  Avith  his  people  in  a  way  in  which  he  is  present 
with  no  other.  The  judge  on  the  bench  is  present  with  the 
criminal  at  the  bar ;  in  his  own  house  he  is  present  as  a  father 
with  his  family.  What  a  difference  betwixt  the  two !  God  in  his 
nature  and  essence  is  as  near  the  wicked  as  he  is  near  the  righte- 
ous, but  how  great  the  difference !  God  is  constantly  with  his 
people  because  he  takes  a  special  interest  in  them.  That  interest 
is  beautifully  expressed,  Isa.  Ixii.  3,  4. 

III.  The  Greatness  of  the  Blessing  arises  from  the  cha- 
racter OF  THE  Promiser.    *'/will  ucvcr  leave  thee." 

Who  is  the  Promiser  ?  Not  a  mere  man  ;  not  a  mighty  poten- 
tate ;  not  an  angel  —  but  God,  the  Almighty  God,  the  Lord  of 
hosts.  God  is  infinite  in  wisdom,  power,  justice,  love,  and  com- 
passion, as  his  numei*ous  names  declare.    Come,  and  behold  a 


DIVINE  FRTENDSHTP  IMMUTABLE. 


129 


glowing  conRt  illation  Df  titles  which  belong  to  him,  and  by  which 
the  hopes  of  his  people  are  encouraged  amid  all  the  sufferings  and 
conflicts  of  the  desert.  He  is  called  Jehovah-sabbaoth,  the  Lord 
of  hosts,  whom  he  marshals  in  battle  array  against  the  enemies 
of  his  church  ; — Jehovah-repheca,  the  Lord  thy  healer  ; — Jehovah- 
tsidkenu,  the  Lord  our  righteousness; — Jehovah-shammah,  the 
Lord  is  there;  —  Jehovah-nissi,  the  Lord  is  my  banner;  —  and 
Jehovah-jireh,  the  Lord  will  provide.  This  is  he  who  says,  I 
will  never  leave  thee.^'  If  a  poor  person  were  to  say,  I  will  never 
leave  you,  you  might  answer,  I  value  your  kindness,  but  my  diffi- 
culties are  extreme,  and  your  poverty  incapacitates  you  to  help 
me.  A  rich  man  might  say,  I  will  never  leave  thee  ;  but  his 
resources  may  be  soon  exhausted ;  and  his  breath  is  in  his  nostrils, 

and  his  life  but  a  vapour.  It  is  very  desirable  to  have  the 

presence  of  a  loving,  sympathetic,  rich,  and  powerful  friend  with 
us  in  our  journey  through  life  ;  but  how  few  bearing  this  character 
are  to  be  found.  Do  you  want  power  to  help  you  in  time  of  need  ? 
You  have  it  in  God.  Do  you  want  wisdom  to  direct  ?  You  have 
it  in  God.  Do  you  want  sympathy?  You  have  it  in  God.  "In 
their  affliction,  he  was  afflicted.'^  Isa.  Ixiii.  9.  Do  you  want  tender 
affection  ?  You  have  it  in  God.  "  For  thy  Maker  is  thy  husband/' 
etc.  "He  knows  our  frame,'^  etc.  See  Heb.  iv.  15.  [amplify.] 

Gen.  xvii.  7.  —  I  will  establish  I  will  establish  (I  thy  Frieud, 

my  covenant,  to  be  a  God  unto  Whose  truth  a  world  shall  see,) 

tJiee.  A  cov'nant  time  shall  never  rendi 

I'll  be  a  God  to  thee. 

Isa.  xli.  10.  —  Fear  thou  not.  Fear  not,  thou  tender  trembling  saint, 

for  I  am  with  thee,  he  not  dis-  I'm  near  —  thy  help's  divine: 

mayed,  for  I  am  thy  God.  Be  not  dismayed  —  thou  shalt  n  ^t  faint, 

The  Lord  of  hosts  is  thine. 

Ps.  xlviii.  14.— *■  This  God  is  our  This  God  is  ours,  through  life  our  Friend, 
God,  for  ever  and  ever,  and  Our  Guide,  throujrh  death's  d.'^k  way; 

he  will  be  our  guide  even  unto  This  God  is  ours,  when  time  shall  end 
death.  In  an  eternal  day. 

IV.  The  Presence  and  Love  of  God  are  immutable.  "1 
will  never  leave  thee,  nor  forsake  thee.'' 

The  words  are  very  emphatic.  In  the  original,  thevfy  are  im; 
less  than  five  negatives  in  the  text,  and  these  connected  with  two 
verbs  and  one  pronoun  twice  repeated :  Ov  f/,Tj  avw,  oi;6'  ov  fxri  as 
Eyxara\sTCoi.  To  give  a  literal  translation  is  scarcely  pos-sible  :  — 
*'No,  I  will  not  leave  theo;  no,  I  will  not,  I  will  not  forsake 
thee.'' 

The  immutability  of  God  is  declared  by  the  Scriptures.  Jehovah 
says,  I  am  the  Lord  ;  I  change  not."  See  Heb.  i.  10 — 12  ;  xiii. 
8  ;  James  i.  17.  How  glorious  a  perfection  is  this  in  connection 
with  the  salvation  of  the  soul.  God  is  carrying  on  his  work  there, 
and  he  will  not  leave  it,  but  nurture,  guard,  and  defend  it,  and 
carry  it  on  till  the  day  of  the  Lord  Jesus,  when  it  will  p*>»-fectly 
bloom  with  immortality.  Fix  thine  eye.  Christian,  on  fh9>  r.rom 
of  Jesus,  and  "  behold  the  blood  of  the  covenant  which  the  Lord 
tliy  God  maketh  with  thee."    Tliere  is  given  Uie  mosi  p^iri'Wil 

I 


130 


DIVINE  FttTENDSITIP  IMMUTABLE. 


demonstration,  that  "though  heaven  and  earth  shall  pass  away, 
one  jot  or  one  tittle  shall  not  pass  from  the  covenant  of  grace  till 
all  shall  be  fulfilled.'^  Place  the  fullest  reliance  on  the  promises 
of  God  ;  they  are  yea  and  amen  to  them  that  believe.  Delight  in 
his  mercies,  for  they  are  sure  mercies.  "  Faithful  is  he  who  has 
promised,  who  also  will  do  it.''  The  m  untain  may  be  removed 
from  its  place  ;  the  rock,  crumbling,  cometh  to  nought ;  states 
and  empires  may  pass  away,  the  great  globe  dissolve,  yet  "God 
willing  to  show  to  the  heirs  of  promise  the  immutability  of  his 

counsel,  hath  confirmed  it  by  an  oath/'  etc.    Heb.  vi.  17,  18.  

Observe  further, 

1.  God  will  not  desert  his  people  on  account  of  their  earthly 
meamiess  and  obscurity.  Poverty  will  not  drive  him  away.  He 
has  a  special  regard  to  the  poor.  ("  He  shall  judge  the  poor  of 
the  people  "  he  shall  stand  at  the  right  hand  of  the  poor "  he 
will  maintain  the  right  of  the  poor.")  How  different  the  conduct 
of  God  from  that  of  man !    The  wealthy  man  reduced  to  poverty 

is  deserted  by  his  former  associates.  But  God  "hath  chosen 

the  poor  of  this  world,  rich  in  faith."  Jamei  ii.  5.  To  the  pooi 
believer  he  says,  "  I  will  never  leave  thee." 

2.  God  will  not  desert  his  people  on  account  of  human  infirmity. 
When  the  body  is  weak  and  feeble  —  when  the  nerves  are  relaxed 
and  tremble  at  a  breeze  —  amid  the  infirmities  of  old  age,  God 

says,  I  will  never  leave  thee.  "And  even  to  your  old  age  I  am 

he."    Isa.  xlvi.  4.    Under  such  circumstances,  man  sometimes 

longs  to  cast  ofi"  dependants — they  are  felt  to  be  a  burden  but 

that  is  a  time  for  Jehovah's  special  love  and  care. 

3.  God  will  not  leave  his  people  in  the  time  of  spiritual  conflict. 
When  they  struggle  with  the  sins  Avhich  so  easily  beset  them  — 
when  Satan  comes  in  like  a  flood  —  when  the  world  smiles  and 
frowns,  God  is  present  to  be  their  strength  and  shield  against  all 
their  enemies.  He  is  present  to  supply  all  their  wants  ;  to  renew 
their  vigour ;  to  sustain  their  yielding  constancy  ;  to  deliver  them 
from  the  unequal  contest,  and  to  bless  them  with  returning  hope, 
peace,  and  safety.  When  their  hearts  wander  from  God,  when 
they  fall,  God  is  there  to  lift  them  up.  When  weeping  in  the 
mire  of  sin,  God  says,  "  I  will  never  leave  thee."  

4.  God  will  not  desert  his  people  m  the  time  of  sickness  and 
death.  Hear  his.  own  promise,  "When  thou  passest  through  the 
waters," — Isa.  xliii.  2;  Job  v.  17 — 19.  When  they  are  chastened 
by  disease,  and  are  apparently  near  the  gates  of  the  - grave,  God 
says,  "I  will  never  leave  thee."  He  is  there  to  bear  up  the 
fainting  heart,  to  rebuke  or  sanctify  disease  for  the  accomplish- 
ment of  his  gracious  purposes.  When  they  have  lost  their 

parents,  or  their  children ;  when  they  are  forsaken  by  former 
friends  and  companions ;  when  the  world  begins  to  seem  to  them 
a  desert,  and  life  to  be  a  burden,  God  is  then  at  hand,  their  Father 
and  everlasting  Friend ;  and  will  be  better  to  them  than  sons  or 

daughters.  And  when  they  themselves  come  to  be  dissolved, — . 

ftmid  all  the  solemnities  of  the  last  struggle,  God  will  whisper  to 


THE  GOSPEL  TRUMPET. 


their  souls,  "  I  will  never  leave  thee —  the  time  of  dying  shall 
be  the  time  of  triumph.    Ps.  xxiii.  4 ;  1  Cor.  xv.  55. 

lie  will  not  forsake  their  bodies  in  the  toinh.  He  watches  over 
their  dust ;  he  is  the  Guardian  of  their  graves,  and  will  never  leave 
them  till  the  morning  of  the  resurrection,  when  he  shall  from 
those  earthly  clods  rais-e  up  their  bodies,  and  fashion  them  like 
\into  the  glorious  body  of  Christ.  Though  their  bodies  may 
slumber  in  the  dust  for  a  thousand  years,  yet  he  has  appointed 
tlie  redeeming  time,  and  will  remember  them. 

And  0,  glorious  thought,  he  will  be  with  them,  and  they  shall 
be  with  him  for  ever  in  heaven.  There  will  be  no  apprehension 
of  Divine  desertion  in  the  land  of  immortality.  So  shall  we  be 
for  ever  with  the  Lord." 

IMPROVEMENT. 

1.  The  love  of  Jehovah  exceeds  all  human  love.  *'A  friend 
that  sticketh  closer  than  a  brother." 

2.  Walk  worthy  of  the  great  and  gracious  presence  of  God. 

3.  Realize  the  Divine  presence  in  every  scene  —  and  despond 
not  of  the  future.      I  will  never."  


XXXI.— THE  GOSPEL  TRUMPET. 

*<And  it  shall  come  to  pass  in  that  day,  that  the  great  trumpet  shall  be  blown,  and 
they  shall  come  which  were  ready  to  perish  in  the  land  of  Assyria,  and  the  outcasts 
in  the  lan(]  of  Kgypt,  and  shall  worship  the  Lord  in  the  holy  mount  at  Jerusalem." 
—  ISA.  xxvii.  13. 

The  text  and  the  preceding  verse  predict  the  restoration  of  the 
Jews  after  the  captivity,  and  under  that  typical  event,  the  recovery 

of  Israel  from  their  present  dispersions.  Thus  they  who  had 

been  slaves  in  the  land  of  Assyria,  and  many  of  those  of  the  ten 
tribes,  and  the  outcasts  who  had  taken  refuge  in  Egypt,  returned 

to  rebuild  the  temple,  and  worship  God  in  Jerusalem.  But 

the  preaching  of  the  gospel  seems  especially  to  be  intended  by 
the  blowing  of  the  great  trumpet.  The  vail  shall  eventually  be 
taken  from  IsraeVs  heart — they  shall  be  brought  to  acknowledge, 
and  to  believe  in  (^^hrist,  and  worship  God  in  spirit  and  truth. 

I.  The  Perons  for  whose  benefit  the  great  trumpet  shall 
BE  BLOWN  ;  those  "  ready  to  perish." 

All  men  by  nature  are  in  a  perishing  state.  They  are  out- 
casts," and  ready  to  perish.  Thoy  are  said  to  be  ''lost,"  "dead," 
in  a  state  of  ''condemnation,"  and  "  ready  to  perish."  Hence 
the  gift  of  the  Saviour  is  opposed  to  their  condition;  John  iii. 
14 — 16.    They  are  ready  to  perish,  because 


132 


THE  GOSPEL  TRUMPET. 


1.  They  are  transgressors,  and  under  the  curse,  Rom.  iii.  19; 
Gal.  iii.  iO. 

2.  They  are  impure,  and  without  holiness  no  man  shall  see 
the  Lord.'' 

3.  They  are  exposed  to  the  wrath  of  God.  They  are  called 
children  of  wrath/'  Eph.  ii.  2,  3.    They  are  laying  up  wrath 

against  the  day  of  wrath. 

4.  They  are  ready  to  perish  every  moment.  Their  perishing  is 
suspended  on  the  death  of  the  body,  which  may  take  place  sud- 
denly. There  is  but  a  step  betwixt  them  and  death.  Death  will 
introduce  them  to  their  offended  Sovereign  and  Judge,  who  will 
give  them  the  due  reward  of  their  deeds. 

5.  They  are  helpless.  They  can  devise  no  plan  —  invent  no 
remedy,  to  save  themselves.  They  are  insensible  to  their  danger. 
Ready  to  perish  and  feel  it  not. 

II.  The  Gracious  Remedy.  The  great  trumpet  shall  be 
blown." 

The  allusion  here  is  to  the  Jewish  trumpets.  A  trumpet  was 
used  in  the  promulgation  of  the  law,  called  "  the  voice  of  the 
trumpet,"  and  "  the  sound  of  the  trumpet,"  Ex.  xix.  16  ;  Heb. 
xii.  19,*  There  was  also,  under  the  law,  a  memorial  of  blowing 
trumpets,  to  call  the  people  to  the  solemn  day  of  expiation.  Lev. 
xxiii.  24,  which  was  a  type  of  the  preaching  of  the  gospel,  and  a 
declaration  of  the  remission  of  sins  by  Christ's  atoning  sacrifice. 
But  the  principal  solemnity  connected  with  the  blowing  of 
trumpets  was  the  proclamation  of  the  jubilee.  Lev.  xxv.  7 — 9, 
when  liberty  was  proclaimed  throughout  all  the  land,  v.  10,  and 
which  was  fulfilled  in  the  ministry  of  Christ,  Isa  Ixi.  1,  2.  To 
this  the  Psalmist  alludes,  Ps.  Ixxxix.  15.  See  Luke  iv.  18.  Thus 
was  the  gospel  introduced  into  this  world.  Angels  from  heaven 
sang  with  rapture,  as  they  proclaimed  the  birth  of  the  Saviour. 
Jesus  and  his  disciples  itinerated  through  Palestine,  proclaiming 
peace  and  joy  to  the  people.  And  all  ministers  are  ambassadors 
for  God,  etc. 

1.  What  does  the  gospel  trumpet  announce? 

(1)  It  announces  the  mission  of  Christ.  It  utters  the  "faithful 
saying,"  etc.  1  Tim.  i.  15.  It  proclaims  the  death  of  Christ,  as  the 
needed  atonement,  appropriate  to  man's  spiritual  exigencies,  and 
acceptable  to  God.   Rom.  v.  6 — 8 


*  It  was  not  a  real  trumpet,  but  only  the  sound  of  one  formed  in  the  air  by  the 
ministry  of  an<j:els,  and  risinp:  to  a  de<!;ree  of  terror.  So  it  waxed  louder  and  louder 
to  indicate  the  nearer  approach  of  God:  thus  it  was  of  g;reat  use  in  that  solemnity. 
It  had  a  threefold  use,  and  a  double  sif^nification  :  it  wan  to  intimate  the  approafh  of 
God.  yirepnre  the  minds  of  men  to  wait  on  him  with  becoming  reverence.  It  was  to 
summon  the  people  to  appear  before  him  as  their  L:nvgiver  and  Jud<re;  for  on  the 
sound  ol  the  trumpet,  Moses  brouo;ht  forth  the  people  to  meet  God,  and  he  stood  at 
the  nether  part  of  the  mount.  It  was  also  the  sijxnal  of  the  prom  nitration  o/  the  law 
with  its  penal  sanction;  for  immediately  upon  the  sound  of  the  trumpet  God  spake 
onto  them.  And  it  was  a  type  of  the  judgment-day,  when  the  trumpet  shall  sound, 
•tc.    1  Cor.  XV.  52;  1  Thess.  iv.  16. 


THE  GOSPEL  TRUMPET. 


133 


(2)  The  f  ubllee-truinpet  announced  the  remission  of  debts. 
Those  who  had  become  poor,  unable  to  pay  their  creditors,  were 
to  be  free  from  the  obligation.  And  has  not  Christ  obeyed  and 
honoured  the  law  ?  Has  he  not  endured  the  penalty  ?  Yes,  and 
therefore  it  is  proclaimed,  "  Be  it  known, etc.  Acts  xiii.  38.  39 ; 
Rom  viii.  1,  33,  34.    This  is  liberty  to  the  captives, 

(3)  The  jubilee-trumpet  announced  a  feast  loith  abundant  pro^ 
vision.  Lev.  xxv.  19.  The  gospel  trumpet  proclaims  a  feast  of  fat 
things — the  "  unsearchable  riches  of  Christ,^'  "  spiritual  blessings 
in  heavenl}^  places,'^  "  the  bread  of  life,^'  and  "  the  water  of  life," 
"wine  and  milk,  without  money  and  without  price. It  is  com 
pared  to  a  great  supper  —  to  a  royal  feast.  Isa.  xxvi.  G — 8  ;  Matt, 
xxii.  1 — 4. 

(4)  The  jubilee-trumpet  announced  the  restoration  of  forfeited 
possessions.  Mortgaged  estates  and  possessions  were  to  return  to 
their  original  owners.  See  Lev.  xxv.  25,  etc.  The  gospel-trumpet 
proclaims  the  restoration  of  all  the  blessings  man  has  forfeited  by 
Gin.  Or  rather  it  gives  richer  and  more  enduring  blessings  in 
their  place : 

"  In  Christ  the  tribes  of  Adam  boast 
More  blessings  than  their  father  lost." 

The  Divine  love  and  favour  were  lost ;  they  are  now  restored.  So 
with  regard  to  the  Divine  image,  sonship,  renewal  of  nature, 
fellowship  with  God,  and  a  Paradise  infinitely  more  glorious  than 
the  first. 

2.  Why  is  it  called  a  great  trumpet? 

When  God  sends  a  message  from  heaven,  we  may  be  sure  there 
is  something  great,  something  extraordinary  about  it.  When  he 
delegates  angels,  as  in  the  case  of  the  law,  and  of  the  gospel; 
when  he  utters  his  voice;  and  specially  inspires  and  ordains  men 
to  declare  his  will,  we  may  be  sure  the  purport  of  that  will  is 

great  and  glorious.  Never  did  earthly  trumpets  announce 

tidings  so  significant,  joyful,  and  glorious  as  the  tidings  of  salva- 
tion proclaimed  by  the  gospel-trumpet  to  fallen  humanity. 

The  Gospel  may  be  called  great, 

(1)  Because  it  delivers  from  infinite  evil.  (2)  Because  it  i8 

the  product  of  infinite  love.  (3)  Because  it  gives  the  possession  of 
infinite  good — here — and  for  ever.  (4)  Because  it  procured  salva- 
tion by  an  infinitely  great  and  glorious  Agent,  the  Son  of  God, 
who  for  man's  redemption  paid  an  infinite  price.  (5)  because  its 
influence  on  earth  and  eternity  is  great. 

Thus  th3  gospel-trumpet  publishes  great  things.  It  is  properly 
Called  a  great  light,  a  great  salvation,  and  the  glorious  gospel  of 
the  blessed  God, 

*' Never  did  a  message  of  such  great  importfince  salute  the  enr  of 
man.    Never  was  nny  i-eport  of  equal  magnitude  with  this,  —  Jesus 
Christ  came  into  the  world  ti  save  sinners."    The  news  of  a  decisivt 
12 


134 


THE  GOSPEL  TRUMPET. 


battle,  of  a  glorious  victory,  of  a  general  peace,  may  he  great  news, 
and  rouse  a  whole  nation  for  a  time;  but  compared  with  the  great 
events  reported  by  the  gospel,  they  are  trifles  light  as  air,  and  trivial 
as  the  sports  of  children.  The  great  things  of  the  gospel  affect,  not  a 
few  individuals  only,  but  all  the  race  of  Adam  ;  they  relate  not  only  to 
the  present  concerns  of  a  single  generation,  but  to  the  everlasting 
interests  of  every  succeeding  age  until  the  end  of  time.  Much  oK  that 
intelligence  which  inquisitive  persons  are  anxious  to  receive  and  to 
communicate,  is  of  no  real  consequence  to  them  ;  but  the  truths  of  the 
gospel  are  inseparably  connected  with  our  dearest  interests;  our  life, 
our  soul,  and  our  everlasting  all,  are  involved  in  them."  —  Burder. 

*'0  astonishing  redemption,  in  which  I  see  the  Father  in  his  mani- 
fold wisdom,  Jesus  in  love  that  passeth  knowledge,  and  the  Spirit  in 
grace,  which  defies  all  the  power  of  hell  to  resist  it,  or  to  make  it  void. 
I  might,  in  proof  that  the  redemption  of  the  soul  is  great  and  precious, 
appeal  to  the  groans  of  the  lost,  doomed  never  to  share  it;  to  the  songs 
of  the  blessed,  who  can  find  no  strains  too  high  to  celebrate  a  Re- 
deemer's worth,  and  the  glory  of  redemption.  Every  era  of  the  world 
hath  its  objects  to  applaud,  and  to  cast  into  the  shade  the  brilliant 
deeds  of  former  generations;  but  the  redemption  of  the  soul  shines 
with  unfading  lustre  from  age  to  age;  and  when  the  records  of  human 
glory  shall  have  perished  utterly,  it  will  fill  heaven  with  its  wonders, 
and  immortals  with  its  bliss,  and  eternity  with  its  praise." — Bel/rage. 

III.  The  Instrcjmentality  of  the  gospel  dispensation.  It 
shall  be  blown.'' 

It  is  necessary  for  this  trumpet  to  he  blown.  Men  are  perishing 
—  the  feast  of  spiritual  blessings  is  ready"  —  the  finished  work 
of  Christ  is  adapted  to  meet  the  wants  of  dying  sinners.  Then 
let  the  great  trumpet  be  blown  ;  for  "  how  shall  tney  hear  without 
a  preacher?''  etc.  Rom.  x.  14,  15. 

It  is  the  v)ill  of  God  that  the  Gospel  trumpet  should  he  blown. 
Luke  xxiv.  45—48  ;  Mark  xvi.  15,  16. 

But  xoho  are  to  he  the  instruments — who  are  to  sound  this 
trumpet  f 

It  was  Jirst  blown  by  angels,  who  announced  the  incarnation, 
Luke  i.  ii.  And  though  their  visible  ministration  ceased  on  the 
ascension  of  Christ  and  after  the  ministration  of  the  Apostles,  yet 
angels  regard  the  gospel  with  the  most  profound  interest.  They 
*'  desire  to  look  into  these  things." 

The  trumpet  is  to  be  blown  by  men  —  men  of  like  passions  as 
their  fellows  —  but  men  of  piety,  of  good  intelligence,  mighty  in 
the  Scriptures,  and  of  ready  and  acceptable  speech.  Men  disinte- 
rested, zealous,  active,  watching  for  souls,  as  those  that  must  give 

an  account.  Thus  Christ  commissioned  his  Apostles  to  preach 

the  gospel  —  and  he  has  never  ceased  since  to  raise  up  ministers, 
teachers,  missionaries,  and  heralds,  to  blow  the  gospel-trumpet, 
Eph.  iii.  6—10;  iv.  11. 

How  is  this  tinimpet  to  be  blown  f  In  accordance  with  the  Divine 
will;  not  merely  to  please  the  ear,  or  to  elicit  applause— *oZmwZ^ 


GOD  THE  PORTION  OF  HIS  PEOPLE. 


135 


and  seriously,  in  matters  of  life  and  death  —  affectionately,  yearn- 
ing over  souls  lost  in  sin  —  faithfully,  not  giving  an  uncertain 
sound,  (1  Cor.  xiv.  8.)  warning  every  man/'  etc.  —  courageously, 
fearing  no  foe  —  and  perseveriiigly  —  depending  upon  God. 

If  the  gospel  be  thus  preached,  God  ivill  crown  it  with  success. 
He  has  ever  done  so,  and  will  continue  to  do  so,  till  the  end  of 
time.  It  is  his  own  ordinance  —  and  the  trumpet  shall  be  blown 
in  spite  of  all  opposition  from  Satan  and  his  emissaries.  Infideh 
labour  to  stop  the  publication  —  but  Christ  says,  Blow  on ;  for, 

lo !  I  am  with  you  alway,''  etc. 

IV.  Its  Pow'erful  Influence  ;  they  shall  come,  and  shall  wor- 
ship the  Lord  J  ^ 

1.  They  shall  come  to  Christ.  Isaiah  says,  "Unto  him  shall  men 
come.''  Christ  said,  "Come  unto  me"  —  Peter  says,  "To  whom 
coming,"  etc.  1  Pet.  ii.  4. 

They  shall  come  to  him  with  conviction  of  their  need  of  Christ 
—  of  his  adaptedness  to  their  wants — of  the  fulness  and  freeness  of 
his  grace. 

They  shall  come  to  him  believing  that  he  is  able  to  save,  and 
will  save  them.    "  As  Moses  lifted  up,"  etc. 

2.  They  shall  come  into  Ms  church  to  worship  and  serve  God, 
**  Shall  worship  the  Lord  in  the  holy  mount  of  Jerusalem."  They 
shall  "be  added  to  the  church,"  and  participate  in  all  its  services. 

 They  shall  become  worshippers  of  God,  praying  to  him  on  all 

occasions.  They  shall  come  to  be  zealous  and  active  for  the  pros- 
perity, peace,  and  glory  of  Zion. 

3.  They  shall  come  to  be  glorified  by  Christ  at  the  day  of  judg- 
ment. Then  "  the  trumpet  shall  sound,  and  the  dead  shall  be 
raised." 

IMPROVEMENT. 

Have  you  felt  the  need  of  Christ,  as  one  "ready  to  perish?'' 
What  a  great  blessing  is  the  proclamation  of  the  gospel. 
Let  those  who  have  come  be  thankful.    "  Show  forth  the 
praises,"  etc. 


XXXII.  — GOD  THE  PORTION  OF  HIS  PEOPLE. 

"  The  Lord  is  my  portion,  saith  my  soul ;  therefore  will  I  hope  in  him."  —  Lam. 
Ki.  24. 

"Men  of  the  world  have  their  portion  in  this  life  ;"  but  ho-w 
poor  and  mean  it  is !  Compare  it  with  the  portion  of  the  right- 
eous ;  they  can  say,  "this  God  is  our  God  for  ever  and  ever  ;  he 
shall  be  our  guide  even  unto  death."  Think  of  his  perfections  — 
his  immensity  —  his  love — his  unchangeableness  —  his  -sast  domi- 


186 


GOD  THK  POTITTON  OF  HIS  PEOPLE. 


niona  —  his  eternity:  —  how  rich  and  glorious  a  portion  has  the 
Christian !  —  The  sinner  may  be  rich  in  worldly  substance ;  but 
it  is  onl^^  for  a  moment.  He  may  have  houses  and  land  ;  but  it  is 
not  like  "the  building  above,"  etc.  His  estate  may  be  large; 
but  it  is  not/' the  inheritance  which  is  incorruptible,"  etc.  He 
may  have  abundance  of  gold  and  silver  ;  but  not  the  Pearl  of  Grez  t 
Price,  the  fairest  among  ten  thousand. 

I.  God  is  the  Portion  of  his  People.  The  Lord  is  ray 
Portion. 

The  word  *' portion"  signifies  lot  or  inheritance,  in  allusion  to 
the  allotments  of  Israel  in  the  land  of  Canaan.  Ps.  xvi.  5,  6,  which 

are  called  their  portion.   Ps.  cxix.  57  ;  cxliii.  5.  The  word 

refers  to  the  blessings  and  enjoyments  of  life  —  domestic  relation- 
ships, Eccles.,  ix.  9.  But  God  is  superior.  Ps.  iv.  6,  7;  Ixiii.  3. 
 Observe, 

1.  Bj/  siji  man  is  deprived  of  God  as  a  portion.  As  God  is  infi- 
nitely pure,  he  cannot  behold  the  sinner  with  complacency — there 
can  be  no  communion.  *'  God  is  angry  with  the  wicked  every 
day."  Eph.  iv.  8. 

2.  It  implies  the  appointment  of  a  Mediator,  and  a  covenant  of 
grace  through  him.  *'God  was  in  Christ  reconciling,"  2  Cor.  v. 
19. — —Through  Christ,  God  becomes  the  portion  of  his  people. 

3.  It  implies  the  acceptance  of  this  portion  by  faith  in  the  Media- 
tor. This  is  always  preceded  by  a  deep  sense  of  spiritual  wretched- 
ness without  this  portion.  Faith  is  called  "receiving  him,"  and 
he  is  freely  oiFered.  John  i.  12.  Everything  inferior  is*  relin- 
quished. 

4.  Adoption.  The  outcast,  for  Christ's  sake,  is  taken  in  —  the 
Prodigal  returns,  and  is  accepted.  God  is  the  father  of  his  people, 
and  as  such  he  gives  to  his  children,  whom  he  infinitely  loves,  an 
interest  in  all  the  blessings  of  creation,  providence,  and  grace ; 
not  an  ordinary  interest,  but  a  special  and  peculiar  one.  They 
are  called  "heirs  of  God."  Rom.  viii.  14 — 17.  They  enjoy  all 
good  in  the  enjoyment  of  God,  as  every  ray  of  perfection  beams 
forth  from  him,  and  must  be  resolved  into  him.  It  is  as  impossi- 
ble not  to  have  all  if  we  enjoy  God,  as  it  is  for  us  to  conceive  of 
any  perfection  that  is  not  involved  in  the  idea  of  an  infinite  Being. 

(1)  Consider  some  of  the  blessings  of  this  portion.  A  participa- 
tion in  the  gracious  operations  of  the  Holy  Trinity  for  the  salva- 
tion of  his  church.  Their  Father  loved  them,  and  planned  their 
redemption.  The  Son  became  their  Ransom.  The  Holy  Spirit 
dwells  in  them  with  all  his  quickening,  renovating,  teaching,  and 
comforting  influences. 

An  interest  in  all  the  perfections  of  the  Deity.  Wisdom  to  guide 
. —  grace  to  forgive,  etc.  etc. 

All  the  promises  —  all  his  gifts  and  graces  —  all  the  ordinances 
and  privileges  of  his  house  —  all  h\s  guidance  —  his  angels  —  his 
creatures  —  this  world,  as  our  sojourning  jiace,  and  his  heaven  at 


flOD  THE  PORTION  OP  HIS  PEOPLE. 


137 


our  inheritance  and  home,  are  the  great  blessings  of  the  Christian's 
portion. 

(2)  The  character  of  their  portion. 

It  is  appropriate  to  their  circumstances  —  it  is  suited  to  man's 
spiritual  nature.  Material  objects  may  please,  but  they  can  never 
perfectly  satisfy.  It  is  suited  to  man^s  spiritual  wants  as  a  sinner. 
 God  in  Christ  alone  can  meet  our  case. 

It  i«  an  all-sufficient  portion.  It  includes  everything  that  is 
great  and  good  in  God.  "I  am  God  Almighty,  or  the  All-suffi- 
cient God.'^  Gen.  xvii.  1.  There  is  enough  in  God  to  satisfy  all 
the  wants  of  an  immortal  soul.  God  is  infinite  in  every  excel- 
lency and  happiness,  and  therefore  he  must  be  2i  satisfying  portion,. 
There  is  so  much  blessedness,  and  wealth,  and  glory  in  this  por- 
tion, as  to  leave  no  room  for  monopoly,  any  more  than  for  the  sun 
or  the  ocean,  whose  fulness  is  not  diminished  by  difiusion. 

It  is  an  unmixed  portion.  In  this  world  there  is  a  mixture  of 
bitter  with  sweet,  of  evil  with  good,  of  deformity  with  beauty,  and 
of  pain  with  pleasure.    If  you  pluck  the  rose,  you  encounter  the 

thorn  —  if  you  extract  the  honey,  it  may  be  mixed  with  gall.  

But  God  is  pare  —  light  —  bliss,  and  in  him  is  no  darkness  at  all. 
And  he  will  be  for  ever  pure,  etc. 

It  is  a  secure  portion.  All  earthly  portions  are  insecure.  Wealth, 
health,  friends,  and  life  are  transitory.  "We  have  no  abiding 
city  here.  Adversity  may  blast  our  prospects,  death  may  termi- 
nate our  career,  but  if  our  faith  be  in  God,  our  treasure  is  secure, 
and  no  mutations  of  earth  can  affect  it.  God  our  portion  is  immu- 
table. Matt.  vi.  20 ;  Col.  iii.  3  ;  Mai.  iii.  6  ;  James  i.  17  ;  Heb.  i. 
19,  20  ;  Rom.  viii.  35. 

This  satisfying  portion  is  always  increasing  in  its  possession 
and  enjoyment.  God  cannot  change,  but  our  possession  and  enjoy- 
ment of  him  can  be  augmented.  How  unlike  this  are  all  other 

possessions.  The  enjoyments  of  time  perish  in  the  using,  they 
grow  less  by  use,  as  every  repetition  of  an  echo  is  less  and  less  till 
it  falls  into  silence.  While  we  grasp  them,  like  snow  they  melt 
away.  But  believers  are  interested  in  the  love  of  God,  which,  like 
a  mighty  river,  enlarges  its  channel  by  constant  running.  There 
is  no  mortality  in  the  spiritual  life  of  the  soul.  The  seed  of  grace, 
though  small  as  a  grain  of  mustard  seed,  shall  spring  upward. 
Sown  and  watered  by  the  blessed  Spirit,  and  warmed  by  the  Sun 
of  Righteousness,  it  must  grow  up  for  the  harvest  of  glory. 

It  is  an  everlasting  portion.  Gen.  xv.  1.  My  life  begins  on 

earth  —  death  does  not  destroy  it — it  will  be  coeval  with  eternity. 
I  therefore  need  a  portion  that  is  commensurate  with  the  whole 

of  my  existence,  and  God  himself  alone  is  that  portion.  Thia 

xs  no  transient  good.  AVhen  this  sun  rises  upon  my  soul,  it  is  tho 
pledge  of  an  eternal  day. 

Such  is  the  common  portion  of  all  the  saints,  however  they  may 
vary  in  temporal,  or  intellectual  endowments.  It  belongs  to  th« 
,12* 


188 


GOD  THE  PORTION  OF  HIS  PEOPLE. 


poor  widow,  to  Lazarus  covered  with  sores  at  the  rich  man's  gate» 
to  the  thief  on  the  cross,  as  well  as  to  the  rich,  the  great,  the 
honourable. 

II.  God's  people  are  inwardly  conscious  of  the  fact. 
**  Saith  my  soulJ' 

This  is  an  internal  witness — the  voice  of  the  soul.  It  is  the  re- 
sult of  Divine  renovation,  adoption  into  God's  family,  and  con- 
formity to  God.  It  is  the  work  of  God  speaking  within — or  rather 
the  "witness  of  the  Spirit/'  assuring  the  believer,  by  impressions 
on  his  soul,  that  he  is  a  child  of  God,  that  Christ  loved  him,  and 
gave  himself  for  him,  and  that  he  is  reconciled  to  God.  This 
blessed  doctrine  is  taught,  Rom.  viii.  14 — 16;  Gal.  iv.  6;  1  John 
,iv.  13  ;  2  Cor.  iii.  3.  "We  know  that  we  are  of  God,  because  he 
hath  given  us  the  earnest  of  his  Spirit  in  our  hearts. 2  Cor.  i. 
22 ;  V.  5.  The  Spirit  excites  to  self-investigation,  by  which  the 
believer  discovers 

That  he  has  been  divinely  changed.  In  heart  and  life  he  is  not 
what  he  once  was.    Marvellous  change! 

That  he  has  been  changed  by  Christ  from  the  guilt  and  con- 
demnation of  sin — he  has  low  views  of  himself,  but  exalted  views 
of  Christ. 

That  his  aifections  and  desires  centre  in  God  as  the  only  Foun- 
tain of  perfect  bliss.  He  desires  to  know  more  of  him  —  to  com- 
mune more  with  him. 

He  feels  God  to  be  his  portion,  as  the  effect  of  Sovereign,  rich, 
and  unmerited  grace  to  the  chief  of  sinners  —  sees  such  a  fulness 
and  freeness  in  it  as  to  preclude  all  doubt  about  Divine  acceptance. 

His  conduct  corresponds  with  the  greatness  of  his  privilege. 
God  is  his  portion.    Should  the  child  of  a  king  demean  himself? 

 But  the  "  heir  of  God,  and  joint  heir  with  Christ,''  orders  his 

conversation  as  becometh  the  gospel.  These  evidences  assure 

him  that  God  is  his  portion. 

*'  There  are  two  senses  in  which  Christians  are  able  to  use  this  lan- 
guage. For  surely,  first,  you  cnn  sn}',  you  hope  he  is  your  God.  This 
hope  mny  have  to  war  with  numerous  doubts  and  fears,  but  still  you 
would  not  give  it  up  for  a  thousand  worlds.  I  may  not  at  present  be 
able  to  give  you  full  relief;  but  then  it  ascends  to  the  throne  of  grace, 
makes  you  familiar  with  the  foot  of  the  cross,  concerning  which  you 
can  say,  — 

Slioiild  Tvnrldf  conspire  to  drive  me  thence, 

Mov<^le?s  and  firm  this  liPMrt  should  lie; 
Resolv'd,  (for  'tis  my  l.M,«t  defence.) 

If  I  must  perish,  there  to  die. 

This  hope  is  like  laying  hold  of  a  bough,  just  sufficient  to  keep  youf 
bend  above  water,  to  preserve  you  from  sinking,  till  some  more  effec- 
tual assistance  be  brought  to  extricate  you.  It  is  like  a  ray  of  light 
thrown  athwart  the  daikness,  just  sufficient  to  show  you  that  it  is  the 
darkness  of  the  chamber,  and  not  the  darkness  of  hell  in  which  you 
are  placed. 


GOD  THE  PORTION  OF  HIS  PEOPLE. 


139 


And  there  is  another  sense  in  which  this  language  can  be  used ;  you 
tun  sny  that  he  is  your  God  by  preference  and  submission.  The  am- 
bassadors of  a  certain  nation  applied  to  the  Romans  to  be  .'idmitted  aa 
their  allies.  They  were  refused:  then,  said  they,  "We  will  be  youi 
subjects,  for  we  will  not  be  your  enemies."  Is  not  this  the  case  with 
you?  You  can  say,  "Lord,  I  am  not  my  own;  I  will  not  be  for  an- 
other Lord  ;  I  am  thine  —  save  me !  If  thou  refuse  to  acknowledge 
the  relation,  (and  I  deserve  to  be  refused  as  a  friend,)  0  make  me  as 
one  of  thy  hired  servants.  Lord,  what  wilt  thou  have  me  to  do?" 
Christians,  you  are  wishing  to  say,  "0  my  God!^^  Why,  you  havi 
said  it ;  and  if  the  preceding  language  be  sincere,  you  have  elfectually 
said  the  Lord  is  yo\iY  God  and  portion,  and  therefore  you  may  hope  in 
him."  —  Pearls  of  Great  Price. 

III.  The  Influence  of  this  Portion:  therefore  will  I  hope  in 
him,''  In  most  trials  we  can  derive  but  little  hope  from  any  other 
source.    All  earthly  refuges  are  of  no  value. 

It  was  the  refuge  of  Jeremiah  as  he  wept  over  the  captivity  of 
God's  people.    They  had  lost  their  privileges,  their  property,  their 
liberty,  and  their  friends,  by  famine  and  the  sword,  and  every  . 
earthly  hope  was  utterly  destroyed.    But  he  consoles  himself; 

the  Lord  is  my  portion/'  etc. 

I  will  hope  in  him" 

For  sustaining  grace.  In  every  season  of  adversity  and  darkness, 
whether  national,  personal,  or  relative.  "The  Lord  reigneth, 
let  the  earth  be  glad.''  I  will  trust  him  when  I  cannot  see  him 
or  trace  him.  Isa.  1.  10;  li.  3. 

*' An  able  seaman,"  says  Mr.  Cecil,  "once  said  to  me,  *In  fierce 
storms  we  have  but  one  resource ;  we  keep  the  ship  in  a  certain  posi- 
tion ;  we  cannot  act  in  any  way  but  this :  we  fix  her  head  to  the  wind, 
and  in  this  way  we  weather  the  storm.'  '*  This  is  a  picture  of  the 
Christian  ;  he  endeavours  to  put  himself  in  a  certain  position.  He  says. 
My  hope  and  my  help  are  in  God;  he  is  faithful.  The  man  who  has 
learnt  this  piece  of  heavenly  navigation,  shall  weather  the  storms  of 
time  and  eternity. 

For  support  and  energy  in  serving  God.  "Without  me,  ye  can  do 
nothing."  "  As  thy  day  is,  so  shall  thy  strength  be."  See  Isa. 
xli.  10;  2  Cor.  xii.'9. 

For  triumph  over  all  my  foes.  When  Satan  comes  in  like  a  flood — 
when  the  world  allures  —  when  the  Avicked  revile  —  when  my 
heart  rebels.  Rom.  viii.  37. 

Tn  the  season  of  lonely  solitude.  When  lover  and  friend  are  gone 
down  to  the  grave,  and  mine  acquaintance  to  their  final  home. 
"  I  will  not  leave  you  comfortless,  I  wil'  come  unto  \ou."  John 
xiv.  18. 

In  prospect  of  my  own  dissolution,  "  I  will  hcpe  in  him/'  for  he 
alone  can  save  me. 


140  ATTACHMENT  TO  GOD's  HOUSE. 

?or  my  safe  and  triumphant  admission  to  heaven,  "  Thou  Shalt 
guide  me  by  thy  counsel/^  etc. 

IMPROVEMENT. 

Admire  the  condescension  of  God  in  becoming  the  portion  of 
linners. 

*'  Trust  in  him  at  all  times,  ye  people,  pour  out  your  hearts  to 
him ;  God  is  a  refuge  for  us/' 


XXXIII.— ATTACHMENT  TO  GOD^S  HOUSE. 

"  One  thing  have  I  desired  of  the  Lord,  that  will  1  seek  after :  that  I  may  dwell  in 
the  house  of  the  Lord  all  the  days  of  my  life,  to  behold  the  beauty  of  the  Lord,  and  t« 
enquire  in  his  temple."  — Ps.  xxvii.  4. 

Attachment  to  God^s  house  —  delight  in  the  service  of  God 

characterized  David  throughout  his  life  it  was  an  evidence  of 

his  piety.  This  caused  him  to  triumph  over  his  enemies,  ver.  1 

— 3.    The  value  of  God's  service  is  known  and  felt  when  we  are 

deprived  of  it.  David  was  now  an  exile  from  his  country,  and 

pursued  with  savage  fiiry  by  Saul,  and  that  banishment  caused 

him  to  valm  and  long  for  God's  house.  It  was  not  military 

prowess  thai  now  attracted  him ;  for  he  had  been  a  great  com- 
mander ;  it  was  not  heroism  and  victory  in  battle  that  now  attracted 
him  ;  for  he  had  conquered  hosts  of  enemies ;  —  it  was  not  the 
splendours  of  royalty  that  now  attracted  him ;  for  he  had  been 
anointed  king  of  Israel.  The  "house  of  the  Lord''  with  its 
glorious  service,  it??  typical  reference  to  Christ,  and  the  Shekinah, 
the  symbol  of  the  Divine  manifestation,  and  his  high  enjoyment 
there,  had  supreme  attractions  for  him. 

I.  Tile  Object  of  David's  anxious  solicitude  :  "  the  house  op 
THE  Lord.'' 

By  this  expression  he  refers  to  the  tabernacle  of  the  Lord,  where 
his  ordinances  were  administered,  Vv^hich  were  types  of  the  pro- 
mised Messiah  and  his  salvation,  means  of  grace  to  believers,  and 

acts  of  worship  to  God.  This  tabernacle  was  succeeded  by 

Solomon's  temple,  and  that  by  another  whose  very  foundations 

were  ploughed  up.  Matt.  xxiv.  2.  Well  might  Christ  say,  John 

iv.  21—24. 

God's  house  is  the  universe.  He  is  confined  to  no  place ;  he  fills 
heaven  and  earth  —  yet  he  has  a  peculiar  dwelling-place  on  earth, 
and  he  also  dwells  in  heaven — he  dwells  with  the  church  militant, 
and  the  church  triumphant. 

The  house  of  the  Lord,  or  the  church  of  God,  is  a  congregation 
of  converted  and  believing  persons.    Eph.  ii.  19 — 22 ;  1  Tim.  iii. 


ATTACHMENT  TO  GOD'S  HOUSE. 


141 


15.  *'  Christ  as  a  Son  was  faithful  over  his  own  house,  whose 
house  are  we/'  See  1  Pet.  ii.  4,  5. 

It  is  called  the  house  of  the  Lord  because, 

1.  God  is  the  Proprietor  of  it.  It  has  been  planned  and  built 
by  his  gracious  purpose  and  power. 

2.  Ue  provides  it  with  every  thing  needful  for  its  comfort  and 
safety — its  honour  and  glory.    His  gospel  — its  ministration  —  the 

influence  and  gifts  of  the  Spirit.  He  secures  its  safety,  Isa 

xxxiii;  29 ;  liv.  17. 

3.  Because  he  resides  in  ii.  The  Lord  loveth  the  gates  of  Zion,' 
etc.      This  is  my  rest,''  etc.  Ps.  Ixviii.  15. 

II.  The  Nature  of  his  Solicitude. 

1.  Permanent  residence  in  the  house  of  the  Lord.  That  I  may 
dwell,"  etc. 

To  dwell  in  the  house  of  the  Lord  with  God's  people  implies 
Divine  assimilation — having  passed  from  death  to  life  like  them — 
believed  in  Christ  like  them.  Such  affinity  is  absolutely  necessary. 
It  also  implies 

Union  of  sentiment.  Can  two  walk  together  except  they  be 
agreed  ?  " 

Social  enjoymeut  or  Christian  fellowship.  •Then  they  that 
feared  the  Lord."  Matt.  iii.  16. 

Oneness  of  purpose.  Entering  the  church  of  God  with  a  desire 
and  a  resolve  to  be  a  fellow-labourer  with  the  saints.  "  Go  work 
in  my  vineyard."    To  do  it  willingly — from  a  principle  of  love. 

He  desired  a  permanent  residence.  "All  the  days  of  my  life." 
Convinced  that  there  was  the  greatest  felicity — the  highest  honour 

and  dignity.  What  does  the  worldly  man  say  of  his  wealth,  his 

honours,  and  his  pleasures?  Let  me  enjoy  them  all  the  days  of 
my  lifel"  And  yet  they  are  but  vanity,  because  uncertain  and 
fleeting.  Well  then  may  the  Christian  say,  **That  I  may  dwell," 
etc.  Let  me  be  associated  with  the  most  excellent  of  the  earth  — 
let  me  be  a  door-keeper  in  the  house  of  my  God,  rather,  etc.  —  let 
me  be  connected  with  Zion  and  all  its  glorious  services,  rather 

than  be  the  servant  of  Satan,  and  the  devotee  of  the  world.  

And  when  death  comes,  let  me  be  found  a  worshipper  of  God, 
among  the  chosen,  one  of  the  royal  priesthood,"  etc.  —  to  be  re- 
moved from  the  service  of  God  below  to  the  service  of  God  in 
heaven. 

A  pillar  in  thy  temple  fixed, 
To  be  removed  no  more. 

2.  The  design  of  his  residence  there. 

(1)  To  behold  the  beauty  of  the  Lord.  The  services  of  the  Jewish 
temple  were  beautiful ;  they  were  typical  of  gospel  times.  From 
those  typical  things,  the  pious  Jews  looked  to  *' the  ministration 
of  the  Spirit  which  exceeded  in  glory  the  ministration  of  condem- 
nation." We  possess  the  full  manifestation  of  that  glory  whic^ 
they  "  beheld  through  a  glass  darkly."  His  beauty ^  or  hu 


142 


ATTACHMENT  TO  GOD*S  HOUSE. 


randeur  and  glory  are  seen  in  his  works  ^  Ps.  xix.  1,  2.    But  in 

is  temple  by  the  mirror  of  his  word,  there  is  a  more  glorious 

manifestation.  The  beauty  of  the  Divine  perfections  —  of  his 

purposes  of  grace  and  mercy  —  the  beauty  of  Christ's  love,  teach- 
ing, and  example  —  the  beauty  of  Christ^s  finished  work  —  the 
beauty  of  the  robe  of  righteousness,  etc.  This  beauty  is  trans- 
forming.   2  Cor.  iii.  18. 

Though  in  our  places  of  worship  now,  no  cedars  diffuse  their 
fragrance,  or  sun-beams  reflect  from  burnished  gold ;  though  we 
have  no  priests  arrayed  in  costly  vestments,  nor  clouds  of  incense 
wave  around  us  —  yet  in  the  full  revelation  of  the  gospel,  in  the 
more  abundant  influence  of  the  Spirit,  and  in  the  bright  hope  of 
immortality,  we  behold  a  beauty  which  far  surpasses  the  beauty 
of  the  ancient  temple. 

In  the  temple.  Christians  have  seen  God  as  they  never  did  be- 
fore—  have  had  joys  which  they  never  had  elsewhere,  etc. 

(2)  To  i^^quire  in  his  temple.  Under  the  Old  Testament  economy, 
the  Divine  will  was  manifested  in  various  ways,  particularly  by 
the  Urim  and  Thummim. — «-The  Heathen  inquired  of  their  ora- 
cles, but  they  were  vanity. 

In  the  liouse  of  God  now  his  word  directs  us — his  Spirit  teaches 
us —  his  minister  and  his  people  answer  our  inquiries.  It  is  the 
house  of  prayer,  and  we  inquire  of  God  in  all  our  difficulties. 

3.  The  Ardour  and  intensity  ofhis  zeal.    **  One  thing,''  etc. 

(1)  He  regards  it  as  ^re-emmen^.  One  thing.''  Above  every 
thing  else,  and  before  every  thing  else.  It  is  above  all  my  military 
exploits,  battles,  and  victories  —  above  all  earthly  grandeur  and 
enjoyment  —  above  all  my  future  royalty,  etc.  *'One  thing;"  it 
is  the  most  valuable  to  me  —  that  on  which  my  heart  and  purpose 
are  fixed. 

(2)  He  prays  for  it.  "  Desired  of  the  Lord."  To  give  a  spiritual 
appetite  for  the  duties  of  the  sanctuary  —  and  a  moral  fitness  for 
church  fellowship.  By  his  providence  to  place  my  local  habita- 
tion convenient  to  the  sanctuary  —  to  give  me  bodily  health  and 
intellectual  vigour.  To  preserve  me  from  being  drawn  away  from 
God's  house  by  the  enchantments  of  earth.  

(3)  Exertion  with  prayer,  otherwise  prayer  would  be  but  mockery. 
**That  will  I  seek  after."  My  wealth  shall  not  prevent  me  from 
mingling  with  the  poor  of  God's  flock  —  I  will  mortify  pride  —  I 
will  make  earthly  things  sul  ordinate ;  they  shall  not  have  a  greater 

claim  than  the  service  of  God.  1  will  not  love  ease  and  worldly 

association  better.  I  will  not  magnify  the  imperfections  of  the 
church  into  obstacles  to  my  dwelling  in  the  house  ^>f  the  Lord.  I 
will  have  charity,  etc.    1  Cor.  xiii. 

IMPROVEMENT. 

1.  The  text  affords  a  test  of  our  religion.  Do  we  prefer  the  ser- 
rice  of  God  to  every  thing  else?    Can  we  say,    One  thing,"  etc. 


UNEXPECTED  GOOD. 


143 


2.  Endeavour  to  make  the  church  of  God  attnictive,  so  that 
others  may  desire  to  dwell  there.  By  immorality,  apathy,  fastidi 
ousness,  lording  over  God's  heritage,  by  the  admixture  of  worldly 
policy  with  the  true  order  of  the  church,  persons  may  be  repelled 
rather  than  attracted. 


XXXIV.  —  UNEXPECTED  GOOD. 

PART  I. 

"  Out  of  the  eater  came  forth  meat;  and  out  of  the  strong  came  forth  sweetnefls.**— 
Judges  xiv.  14. 

Man  is  a  short-sighted  creature ;  his  knowledge  of  present 
scenes  and  events  is  very  limited  and  obscure.    Therefore  he  is 

unable  to  penetrate  the  future,  and  tell  what  is  to  come.  Man 

is  an  erring  creature.  He  often  miscalculates  causes  and  their 
effects.  From  some  things  he  apprehends  nothing  but  evil,  when 
good  is  an  inevitable  consequence.  From  some  things  he  calcu- 
lates good,  and  yet  they  produce  disappointment  and  grief.  Man 

therefore  needs  a  guide,  an  instructor  superior  to  himself.  

Revelation  is  necessary. 

We  should  find  many  deeply  interesting  disclosures  were  we 
carefully  to  study  and  investigate  the  great  books  of  Nature,  Pro- 
"vidence,  and  Grace.  These  books  are  full  of  wonder,  and  they 
declare  the  eternal  power  and  Godhead.  It  is  true  that  we  are 
not  able  to  read  them  throughout,  being  now  in  a  state  of  minority, 
the  efficient  study  and  perfect  understanding  of  their  contents  be- 
ing reserved  for  the  immortal  inheritance  ;  nevertheless,  if  we  in- 
vestigated more,  we  should  know  more,  admire  more,  and  trust  in 
God  more,  and  be  more  happy. 

The  text  is  Samson^s  riddle,  which,  in  its  literal  purport,  implied 
no  more  than  that  he  had  got  honey,  for  food  and  pleasure,  from 
the  lion,  which  with  his  strength  and  fury  was  prepared  to  devour 
him.  Yet  regarding  it  spiritually  and  symbollically,  it  is  full  of 
instru  tion.    For  illustration, 

I.  Apply  this  Statement  to  Nature. 

1.  The  dead  carcase  of  a  lion  was  a  very  unlikely  source  in 
which  to  find  honey.  Under  the  law  every  dead  unclean  animal 
fvas  considered  polluting.  The  lion  is  remarkable  for  strength 
and  ferocity,  and  for  being  the  destroyer  of  man.  Yet  that 
*•  eater''  —  that  "strong''  beast  which  Samson  slew,  instead  of 
destroying  him,  ministered  to  his  suvstenance  and  pleasure.  So 
':here  are  many  things  in  nature  which  produce  effects  contrary  to 
mr  expectations — many  bitter  things  which  produce  sweetness—* 


U4 


UNEXPECTED  GOOD. 


Jiiany  things  which  are  awfully  destructive,  and  without  which 
there  could  be  no  life.  A  dose  of  poison,  administered  without 
judgment,  may  destroy  existence  ;  but  thai  poison,  skilfully  appro- 
priated and  proportioned,  may  banish  disease,  and  restore  to 
health 

2.  What  is  so  destructive  as  the  elements  of  Nature  f  Fire,  atr, 
earth,  water:  fire,  as  seen  when  destroying  the  cottage,  the  man- 
sion, the  warehouse,  or  the  sailing  ship: — air,  when  it  waxes  into 
the  tempest,  the  hurricane,  the  moonsoon,  or  fierce  tornado:  — 
earth,  when  it  quakes,  and  opens  its  mouth,  and  swallows  up 
Korah,  Dathan,  and  Abiram ;  or  when  it  pours  forth  a  river  of 
burning  lava  inundating,  with  sure  destruction,  villages,  towns, 
and  cities :  —  water,  when  its  calm  surface  is  disturbed  by  the 
stormy  wind,  and  lashed  into  foaming  billows,  and  tremendous 
and  irresistible  waves.  These  elements  are  great  eaters, and 
**  strong'^  and  fearful  destroyers;  yet  '*out  of  the  eater  comes 
forth  meat,  and  out  of  the  strong  comes  forth  sweetness/' 

These  elements  are  essential  to  life  and  enjoyment;  and  though 
they  may  become  extremely  fierce  and  terrible,  yet  it  is  only  occa- 
sionally so — occasionally  to  show  us  that  none  hath  "  an  arm  like 
God;  that  none  can  thunder  with  a  voice  like  him/'  *VGod  is 
terrible  in  majesty/'  The  inclemency  of  winter;  the  operations 
of  science  and  commerci,  teach  us  the  value  of  fire.  Without  air 
life  would  become  extinct;  without  wind  the  oak  in  the  forest 
would  lose  its  firmness,  the  ship  would  not  sail  on  the  ocean,  the 
sea  would  become  stagnant,  and  the  earth  full  of  poisonous  exhala- 
tions. A  voice  issues  from  the  torrid  zone,  the  arid  desert,  or 

the  sultry  clime,  saying,  I  thirst,  let  me  drink,  or  I  die  ;^'  and 
that  voice  proclaims  the  value  and  price  of  water.  The  earth  is 
covered  with  greenness  ;  the  golden  grain  waves  profusely  in  the 
•fields,  the  trees  blossom  and  are  loaded  with  fruit;  the  flowers 
bloom  and  fill  the  air  with  fragrance ;  and  thus  of  these  destruc- 
tive elements  it  may  be  said,    Out  of  the  eater,"  etc, 

3.  The  text  is  illustrated  by  a  reference  to  the  convulsions  oj 
nature.  For  instance,  the  deluge.  What  an  eater,  what  a  de- 
stroyer was  that !  Yet  such  convulsions  have  produced  most 

valuable  minerals,  useful  and  precious  metals,  and  beautiful  gems. 
Such  efiects  have  been  produced  by  deluges,  by  subterranean 
fires,  and  by  chemical  process,  superintended  by  the  great  Alchy- 

mist  of  nature.  And  again,  it  is  generally  admitted,  that  there 

are  cases  in  which  complicated  causes  have  operated  through  vast 
periods  of  duration,  anterior  to  man's  existence,  in  order  to  pro- 
vide for  the  wants  of  the  human  race.  Laws  apparently  conflict- 
ing and  irregular  in  their  action  have  been  so  controlled  and 
directed,  and  made  to  conspire,  as  to  provide  for  the  wants  of 
civilized  life,  long  before  man's  existence.  In  those  early  times, 
vast  forests  growing  along  the  shores  of  estuaries,  dying,  or  de- 
stroyed by  tempests,  were  buried  deep  in  the  mud,  there  to 
accumulate  thick  beds  of  vegetable  matter,  over  large  areas,  and 
this,  by  a  long  series  of  changes,  was  at  length  converted  into 


UNEXPECTED  GOOD. 


145 


coal.  This  could  be  of  no  use  till  man's  existence,  nor  even  then, 
till  civilization  taught  him  hovs^  to  employ  this  substance  for  his 
comfort,  and  for  a  great  variety  of  useful  purposes.  Look,  for 
instance,  at  the  small  island  of  Great  Britain.  At  this  day,  more 
than  15000  steam  engines  are  driven  by  means  of  coal  vrith  a 
povrer  equal  to  that  of  2,000,000  of  men.  The  influence  thence 
emanating,  reaches  the  remotest  portions  of  the  globe,  and  tends 
mightily  to  the  civilization  and  happiness  of  the  race.  And  is  all 
this  an  accidental  effect  of  nature^s  lavrs?  Is  it  not  rather  a 
striking  example  of  special  prospective  providence  ?  What  else 
but  divine  power,  intent  upon  a  specific  purpose  could  have  so 
directed  the  countless  agencies  employed  through  so  many  ages, 
as  to  bring  about  such  marvellous  results  ?  Look  then  at  those 
valuable  minerals,  useful  metals,  and  precious  stones,  as  being 
apparently  the  result  of  nature's  violent  operations,  but  really 
directed  by  God,  and  you  will  perceive  that  "Out  of  the  eater 
hath  come  forth  meat,  and  out  of  the  strong  has  come  forth  sweet- 
ness.'' ^ 

^  '  . 

From  nature's  destructive  power,  most  wonderful  results  have 
followed.  Thus  the  diamond  is  formed  from  carbonized  matter — 
charcoal :  —  and  we  might  go  back,  and  trace  out  the  origin  of  the 
various  ores,  the  marbles,  the  granites,  and  other  mineral  trea- 
sures so  important  to  an  advanced  state  of  the  arts,  and  of  civiliza- 
tion and  happiness.  And  we  should  find  them  originating  in 
agencies  equally  remote,  equally  chaotic  and  irregular,  and  seem- 
ingly as  much  removed  from  all  connection  with  man's  distant 
subsequent  appearance.  But  the  house  was  being  prepared  for 
the  tenant,  and  in  the  long  series  of  preparatory  agencies,  we  can 
everywhere  see  the  finger  of  God's  special  providence,  pointing  to 
the  final  result.    Thus    Out  of  the  eater,"  etc. 

Then  again,  how  destructive  is  Steam  !  If  restrained  beyond 
legitimate  bounds,  its  explosive  and  destructive  power  is  tremen- 
dous ;  yet,  as  we  have  already  shown,  that  destructive  power  has 
been  judiciously  bridled  and  disciplined  and  made  to  subserve  the 


♦"It  is  already  ascertained,  that,  by  the  same  process  of  vegetable  growth  and  decay 
in  the  hoary  past,  thick  bods  of  coal  have  been  accumulated  in  the  rocks  of  the  United 
States,  over  an  area  of  more  than  20.000  square  miles,  and  probably  many  more  remain 
to  be  discovered.  Yet,  upon  a  moderate  calculation,  those  already  known  contain  more 
than  1,100.000  cubic  miles  of  coal ;  one  mile  of  which,  at  the  rate  it  is  now  used,  would 
furnish  the  country  with  coal  for  a  thousand  years;  so  that  a  million  of  years  will  not 
exhaust  our  supply.  What  an  incalculable  increase  of  the  use  of  steam,  and  a  conse- 
quent increase  of  population  and  general  prosperity,  does  such  a  treasure  of  fuel 
opec  before  this  country!  If  our  numbers  should  become  only  as  many  to  the  square 
mile  as  in  great  Britain,  or  223,  there  is  room  enough,  this  side  of  the  Kocky  Moun- 
tains, for  500  millions;  and,  including  the  western  slope  of  those  mountains,  for  700 
millions,  nearly  the  present  population  of  the  whole  globe.  And  yet  all  that  has  been 
thus  seen  in  this  country,  and  all  that  is  in  prospect,  is  only  an  accidental,  or  inci- 
dental event  in  his  theol-ogij  who  admits  no  special  providence  in  nature.  We  are  Tiofc 
of  that  number;  for  we  not  only  believe  that  God,  through  vast  cycles  of  duration, 
directed  and  controlled  the  agencies  of  nature,  so  as  to  bury  in  the  bosom  of  this  con- 
tinent the  means  of  future  civilization  and  prosperity,  but  that  a  strong. obligation 
Jjijnce  results  for  all  its  inhabitants  to  throw  all  their  energies  into  the  work  of 
making  this  land  a  glory  and  a  blessing  to  the  nations."  —  Edward  Hitchcock's  Special 
Vivine  Interpositions  in  Natur?,  a  Paper  n^^d  by  him  in  America. 

13  K 


146 


UNEXPECTED  GOOD. 


useful  purposes  of  life.  What  is  so  destructive  as  lightning? 

Yet  that  ''fiery  bird  of  heaven has  also  been  tamed  and  har- 
nessed, and  commanded  to  telegraph  the  messages  and  transac- 
tions of  nations,  and  of  men,  from  one  country  to  another,  across 

the  earth,  and  under  the  ocean.  then  there  are  bitter  herbs, 

exceedingly  nauseous,  yet  highly  medicinal ;  and  minerals  too, 
containing  the  elements  of  death,  yet  they  are  made  to  minister 
to  health  and  to  the  prolongation  of  existence.  What  an  illustra 
tion  of  the  text!  ''Out  of  the  eater/'  etc. 

And  thus  a  wonder-working  alchemy  draineth  elixir  out  of  poisonjs; 
Also  the  same  fiery  Tolcano  that  scorcheth  and  ravaf^eth  a  continent, 
Il:ith  in  the  broad  blue  bay  cast  up  some  petty  island; 

Knowledge  hath  clipped  the  liuhtning's  wings,  and  mewed  it  up  for  a  purpose, 

Training  to  some  domestic  task  the  fiery  bird  of  heaven. 

Tamed  is  the  spirit  of  the  storm,  to  slave  in  all  peaceful  arts, 

To  walk  with  husbandry  and  science;  to  stand  in  the  vanguard  against  death. 

And  the  chemist  halanceth  his  elements  with  more  than  magic  skill, 

Commanding  stones  that  they  be  bread,  and  draining  sweetness  out  of  wormwood. 

There  is  use  in  the  poisoned  air  that  swelleth  the  pods  of  the  laburnum, 

Design  in  the  venom'd  thorns  that  sentinel  the  leaves  of  the  nettle. 

Pain  is  useful  to  man,  for  it  teacheth  him  to  guard  his  life. 

And  the  foetid  vapours  of  the  fern  warn  him  to  fly  from  danger.  —  Tupper. 

II.  Apply  the  Statement  to  the  Conduct  of  Divine  Provi- 
de vce. 

1.  Personal  and  relative  afflictions ,  Distressing  calamities  have 
visited  some,  filling  them  with  gloomy  apprehension.  Refer  to 
the  history  of  Joseph. 

The  hatred  of  his  brethren  prompted  them  to  sell  him  into  Egypt. 
To  conceal  their  crime  from  their  aged  father,  they  dyed  Joseph's  coat 
in  the  blood  of  a  kid,  and  set  forwards  towards  the  vale  of  Hebron. 
As  they  approach  the  venerable  patriarch,  with  an  anxious  eye,  he 
asks  for  his  beloved  Joseph,  when  they  produce  the  blood-stained  robe, 
and,  with  all  the  apathy  of  guilt,  say,  "behold  this  have  we  found; 
know  whether  it  be  thy  son's  coa  or  not."  He  said,  "It  is  my  son's 
coat.  Joseph  is  without  doubt  rent  in  pieces;  some  evil  beast  hath 
devoured  liim  ;  I  will  go  down  to  the  grave  unto  my  son,  mourning.'* 
His  wounded  heart  was  scarcely  healed,  when  his  sons,  returning  from 
buying  corn  in  Egypt,  on  account  of  famine,  informed  their  father  that 
unless  their  brother  Benjamin  should  be  taken  back  by  them,  the 
governor  of  Egypt  would  sell  them  no  more  corn.  Jacob  might  well 
reply,  "  How  was  it  that  ye  dealt  so  ill  with  me,  as  to  tell  the  man  ye 
had  a  brother?  Joseph  is  not,  and  Simeon  is  not,  and  now  ye  will 
take  Benjamin  away !  All  these  things  are  against  me!  and  ye  will 
bring  down  my  grey  hairs  with  sorrow  to  the  grave."  Stop,  venerable 
patriarch,  stop;  though  thy  trials  are  the  "  eaters"  of  thy  comfort  and 
life,  yet,  "Out  of  the  eater  shall  come  forth  meat,  and  out  of  the 
strong"  Governor  of  Egypt,  who  now  menaces  thy  happiness,  "shall 
come  forth  sweetness."  "Joseph  is  yet  alive,  and  is  governor  of 
Egypt."  And  when,  a  few  weeks  after,  Jacob  had  embraced  the  long- 
lost  exile  on  the  plains  of  Goshen,  he  heard  the  same  from  his  own 
lips  —  God  hath  sent  me  before  you,  to  save  your  lives  by  a  great 
deliverance."  Gen.  xlv.  4,  6.  The  following  anecdotes  illustrate  thf 
text:  — 


UNEXPECTED  GOOD. 


147 


A  good  man,  some  years  ago,  wished  to  visit  France;  but  on  his  way 
to  the  ship  he  broke  his  leg,  by  which  he  was  disappointed  of  his 
voyage.  The  ship  was  lost,  and  all  ou  board  perished.  On  hearing 
these  facts,  he  was  thankful  for  his  broken  leg,  and  saw  that  what  was 
a  disappointment  at  the  time  was  sent  by  the  God  of  love  to  preserve 
his  life.  Little  trials,  as  in  this  case,  are  often  sent  to  prevent  greater 
ones. 

A  man  in  Yorkshire  once  saw  a  book,  entitled,  '*VindiciaB  Pietatis," 
by  R.  Alleine,  at  a  sale;  he  coveted  the  book,  and  stole  it.  But  on 
taking  it  home  and  reading  it,  it  proved  the  means  of  his  conversion  to 
God.  He  then  honestly  took  it  back  to  its  original  owner,  acknowledged 
his  crime  in  stealing  it,  but  blessed  God,  who  had  overruled  it  for  the 
salvation  of  his  soul. 

2.  Worldly  losses  illustrate  the  text.  "Wealth,  which  it  has 
taken  years  to  accumulate,  may  be  swept  away  in  a  moment. 
National  calamities,  the  failing  of  harvests,  the  dishonesty  of  men, 
insolvency,  want  of  foresight,  or  interrupted  health,  may  suddenly 
reverse  the  circumstances.  Such  visitations  *'eat^'  up  the  com- 
fort of  those  who  suffer  thereby.  But  they  teach  an  important 

lesson  —  not  to  trust  in  uncertaih  riches,  but  in  the  living  God  ; 
for  the  fashion  of  this  world  passeth  away.^'  God  frequently 
takes  away  the  idols,  lest  they  should  destroy.  Observe  Job. 


View  him  in  his  private  estate  :  he  heaps  up  silver  as  the  dust ;  he 
washes  his  steps  in  butter,  and  the  rock  pours  him  out  rivers  of  oil. 
View  him  in  his  public  character.  Princes  revere  his  dignity;  the  aged 
listen  to  his  wisdom ;  every  tongue  lauds  him.  View  him  in  his 
domestic  circumstances :  on  one  hand  he  is  defended  by  a  troop  of  sons ; 
on  the  other,  adorned  with  a  train  of  daughters ;  and  on  all  sides, 
surrounded  with  "a  very  great  household."  Never  was  human  felicity 
so  consummate;  never  disastrous  revolution  so  sudden.  The  light- 
ning consumes  his  cattle  ;  the  joyful  parent  is  bereaved  of  his  offspring  ; 
the  man  of  affluence  is  stripped  of  his  abundance ;  and  he  who  was 
clothed  in  scarlet  embraces  the  dunghill.  The  venerable  patriarch  is 
the  derision  of  wicked  men,  and  the  late  favourite  of  an  indulgent 
Providence  is  become  "a  brother  to  dragons,  a  companion  of  owls." 

 Yet  "out  of  the  eater  shall  come  forth  meat,"  etc.    For  he  saw 

the  instability  of  all  human  things — he  acquired  unshaken  faith  in  the 
wisdom  and  love  of  God;  "  though  he  slay  me,  yet  will  I  tiust  in  him." 
But  mark  the  latter  part  of  his  life;  God  changes  the  scene.  See  Job 
xlii.  10 — 12.  Thus  the  '*  sweetness"  of  God's  providential  love  more 
than  counterbalanced  all  previous  trials. 

See  the  case  of  Habakkuk.  To  the  prophet  a  time  of  famine,  that 
great  "  eater,"  was  a  season  of  joyful  trust  in  God,  eh.  iii.  17 — 19, 

3,  Personal  and  relative  afflictions  illustrate  the  text.  Afflictions 
are  great  "  eaters,^'  and  "strong"  trials.  Disease  and  pain  waste 
the  body  —  corrode  the  mind  —  and  dry  up  pecuniary  resources. 

 How  painful  to  the  mind  of  a  parent  to  tend  the  sick  child,  and 

mark  the  sad  ravages  of  disease !    The  heart  oft«n  bleeds  by  the 


148 


UNEXPEOTED  GOOD. 


bed  of  sickness ;  and  had  afflictions  no  Divine  counterpoise,  no 
radiant  star  of  hope,  and  no  Ahnighty  Director,  they  would  be 

overwhehning.  But  "out  of  the  eater  shall  come  forth  meat, 

and  out  of  the  strong  shall  come  forth  sweetness/'  Afflictions 
ehow  the  vanity  of  the  world  ;  —  the  helplessness  of  the  creature  ; 
—  they  purify  the  soul,  as  gold  is  refined  in  the  fire  —  they 
strengthen  faith,  brighten  hope,  lengthen  patience,  increase  forti- 
tude, and  ripen  for  glory.  See  the  glorious  eff'ects  of  afflictions 
•when  God  superintends  their  operation;  James  i.  2,  3 ;  1  Pet.  i. 
6,  7  ;  Rom.  v.  3—5. 

Sarah  Howard,  a  poor  old  widow,  who  had  been  bed-ridden  four- 
teen years,  when  visited  by  her  minister,  thus  spoke  of  her  afflictions  : 
— *'l  can  set  to  my  seal,  that  the  Lord  has  chastened  me  sore,  but  he 
hath  not  given  me  over  unto  death,"  Psalm  cxviii.  18.  "I  have  been 
chastened  in  my  person,  and  am  quite  helpless,  by  long  and  severe 
illness.  I  have  been  chastened  in  my  circumstances  ever  since  I  was 
left  a  widow:  yes,  I  know  what  oppressing  a  widow,  what  bad  debts 
and  hard  creditors  are ;  I  have  been  chastened  in  my  family  by  a  son, 
whom  I  was  dotingly  fond  of,  running  away  and  going  to  sea.  Be- 
sides all  these,  I  have  been  chastened  in  mind,  *  walking  in  darkness 
and  having  no  light:'  yet,  after  all,  I  trust  I  can  say  with  David, 
*  Before  I  was  afflicted  I  went  astray,  but  now  have  "*!  kept  thy  word.' 
And  I  hope  I  can  say  that  I  am  now  returned  to  the  Shepherd  and 
Bishop  of  souls."    1  Peter  ii.  25. 

Thus  **out  of  the  eater,''  etc.  Darkness  does  not  always  exist, 
but  is  succeeded  by  the  clear  shining  of  the  sun.  Storms  die  in 
calms,  and  winter  wakes  spring,  which  passes  into  glorious* 
summer  and  fruitful  autumn.  So  all  the  trials  and  darkness  of 
earth  shall  be  succeeded,  if  not  attended,  by  the  light  of  the 
Divine  countenance,  and  shall  work  out  a  far  more  exceeding 
and  eternal  weight  of  glory.'' 

Were  there  not  a  need-be  of  wisdom,  nothing  would  be  as  it  is; 

For  essence  without  necessity  argueth  a  moial  weakness. 

W'e  look  through  a  glass  darkly,  we  catch  glimpses  of  truth. 

But  doubtless  the  sailing  of  a  cloud  hath  Providence  for  its  pilot: 

The  foreknown  station  of  a  rush  is  as  fixed  as  the  station  of  a  king: 

The  furnace  of  affliction  may  be  fierce,  but  if  it  refineth  thy  soul, 

The  good  of  one  meek  thought  shall  outweigh  years  of  torment. —  Tupper. 

IMPROVEMENT. 

1.  Lean  not  to  your  own  understandings.  How  ignorant  is 
man ! 

2.  Recognize  the  Divine  sovereignty.  The  whole  universe  is 
under  the  government  of  Jehovah.     Who  can  stay  his  arm,"  etc- 


UNEXPECTED  GOOD. 


149 


XXXV.  —  UNEXPECTED  GOOD. 

PART  II. 

«  Out  of  the  eater  came  forth  meat,  and  out  of  the  strong  came  forth  sweetness." 
••JUDGES  xiv.  14.  ^ 

The  doctrine  of  Divine  Providence  is  taught  in  the  Bible,  and 
is  the  key  to  the  clear  understanding  of  it.  Deny  his  superin- 
tending power  —  that  he  directs,  controls,  and  restrains  all  human 
events,  and  it  will  be  impossible  to  understand  a  single  page.  If 
we  had  no  other  argument,  the  existence  of  prophecy  would  be 
sufficient  —  the  foretelling  of  events  not  only  the  largest  and  most 
important,  but  even  those  which  appear  minute  and  insignificant. 
This  proves  God^s  superintendence  of  human  affairs,  in  precisely 
accomplishing  such  predictions.  God  superintends  the  affairs  of 
nations,  of  families,  and  of  individuals.  It  is  by  him  that  kings 
reign,  etc.  He  careth  for  his  saints.  See  Ps.  xci.  and  cxxxix. 
He  can  bring  good  out  of  evil,  and  make  all  things,  however 
unpleasant  and  unlikely,  to  work  together  for  good  to  them  that" 
love  God,  etc. 

Having  applied  the  text  to  Nature  and  to  the  conduct  of  Divine 
Providence  in  some  respects, 

III.  Apply  the  statement  to  Divine  Grace  and  the  Chris- 
tian ECONOMY. 

1.  The  fall  of  man  was  followed  by  the  declaration  of  the  covenant 
of  grace.  Fearful  have  been  the  effects  of  that  fall: — '*Byone 
man  sin  entered,^'  etc.  Bom.  v.  12.  B}^  reson  of  that  fall,  **tho 
whole  creation  groaneth,  and  travaileth  in  pain  together  until 
now.'^    Since  that  event  what  myriads  of  terrible  calamities  have 

come  upon  this  earth !  Sin  and  death  have  committed  the  most 

terrible  ravages  !  Look,  for  instance,  at  the  soul  of  man.  How 

dark,  impure,  and  pregnant  with  every  evil  work  !  — —  Then  how 
wretched  his  state.  No  fellowship  with  God  —  an  alien,  a  trans- 
gressor, an  outcast,  and  exposed  to  "  tribulation  and  anguish  for 
ever.''  The  law  proclaimed  from  Sinai,  which  the  sinner  has 
broken,  thunders  against  him  the  curses  of  Divine  wrath.  Sin  is 
a  voracious  "  eater."  It  has  eaten  up  and  blasted  the  moral, 
spiritual,  and  everlasting- happiness  of  man.  It  has  separated 
him  from  God,  and  made  him  a  child  of  Satan.  It  has  broken  the 
main-spring  of  all  holy  thought  and  action,  robbed  him  of  peace, 
and  filled  him  with  fear  and  anguish. 

But  "out  of  sin,  the  eater,  shall  come  forth  meat,  and  out 
of  the  strong"  enemy  "shall  come  forth  sweetness.''  The  fall 
of  our  first  parents  was  immediately  followed  by  the  gracious 
promise  of  the  Messiah,     I  will  put  enmity."  Gen.  iii.  15.  That 


150 


UNEXPECTED  GOOD. 


glorious  promise  became  the  sweetness  of  man's  bitter  sorrows 
till  Christ  made  his  appearance  as  the  consolation  of  Israel." 
Mark  the  opposition  of  the  two  personages  mentioned  in  the  pro- 
mise. Satan  the  Adversary  —  Christ  the  Friend  and  good  Shep- 
herd. Satan,  Abaddon,  the  destroyer  —  Christ,  the  Life-Giver, 
the  Kansomer,  and  Redeemer.  Satan,  the  Prince  of  darkness  — 
Christ,  the  Light  of  the  world.  Satan,  the  roaring  lion  —  Christ, 
the  atoning  Lamb.  Satan,  the  Author  of  death,  the  grave,  and 
perdition  —  Christ,  who  hath  brought  *'life  and  immortality  to 
tight  by  his  gospel.''  These  antitheses  proclaim  that,  **out  of  the 
eater,''  etc. —  that  not  merely  shall  the  disorder  and  wretchedness 
produced  by  Satan  be  reversed,  but  that  an  infinitely  more  blessed 
state  than  the  Adamic  in  Paradise  shall  be  produced.  Hence 
Paul  says,  'Tor  as  by  one  man's  disobedience,"  etc.  See  Rom. 
V.  19—21. 

On  the  cross  the  Redeemer  turned  the  curse  into  a  blessing. 
"  Christ  hath  redeemed  us  from  the  curse,"  Gal.  iii.  13.  See 
there  how  his  heart  was  torn  with  anguish  ;  how  he  was  "  smitten 
of  God  and  afflicted,"  when  the  sword  of  Divine  justice  was  com- 
manded to  awake  and  smite  the  Shepherd.    Mark  the  descending 

fire  how  it  consumed  him  till  the  work  was    finished."  Yes, 

from  the  drinking  of  that  bitter  cup,  and  from  that  bloody  cross, 
and  shameful  death,  life  and  salvation  in  rich  abundance  came." 
**  Out  of  the  eater  came  forth  ineatJ'  For  he  gave  himself  for  the 
life  of  the  world,  and  is  denominated  the  bread,  of  life,,  and  the 
water  of  life,  Whoso  eateth  my  flesh,  and  drinketh  my  blood, 
hath  eternal  life. 

Look  at  that  helpless  infant,  the  Babe  of  Bethlehem ;  look  at 
that  despised  Galilean,  that  root  out  of  a  dry  ground  ;  look  at  that 
condemned  Nazarene  at  Pilate's  bar ;  look  at  that  bruised,  crushed 
Jesus  on  the  cross  —  is  he  the  Sent  of  God  —  the  end  of  the  law, 
and  the  great  atonement?  He  is.  He  has  "  made  an  end  of  sin, 
finished  transgression,  and  brought  in  an  everlasting  righteous- 
ness." Then  let  every  crown  that  angels  wear,  and  every  diadem 
that  glorified  saints  enjoy,  be  cast  at  the  feet  of  the  exalted  Jesus, 
while  the  incense  of  ten  thousand  songs  in  earth  and  heaven 
ascends  in  sweetest  melodies  to  the  Prince  of  Life  and  Peace ;  for 
**  out  of  the  eater  hath  come  forth  meat,"  etc. 

The  desolations  of  sin  have  thus  been  overruled  for  a  mighty  pur- 
pose. Over  the  grave  of  man's  hopelessness,  "  mercy  and  truth  have 
met  together,"  etc.  Justice  has  been  emblazoned  in  awful  sternness. 
Holiness  has  appeared  in  most  unblemished  purity.  Sacred  truth  in 
most  unbending  rectitude,  while  merc}^,  gentle  and  unsullied,  is  seen 
bending  over  the  godless,  plucking  the  sinner  as  a  brand  from  the 
burning,  and  setting  him  down  among  the  living  in  Jerusalem.  He 
has  now  free  and  joyful  access  to  God,  because  he  is  freely  pardoned, 
and  completely  justified  from  all  condemnation.  Sweet  is  the  peace, 
rich  the  fellowship,  joyful  the  experience,  and  exultant  the  hope,  fol« 
lowing  sin's  ruination.  "  Where  sin  abounded,  grace  has  much  more 
abounded."    Suppose  man  had  never  fallen,  that  he  had  perfectly 


UNEXPECTED  GOOD.  161 

obeyed  the  law,  and  at  last  have  been  transferred  to  the  upper  Para- 
dise, he  could  only  have  been  regarded  as  a  faithful  servant  of  the 
Lord  —  a  little  lower  than  the  angels  —  rendered  capable  of  shnring 
their  felicities,  and  mingling  in  their  praises.  But  those  who  rest 
their  souls  on  Christ's  finished  work,  become  the  children  of  the  king- 
dom, and  the  heirs  of  the  covenant.  They  are  the  rcdf^pmr.d  and  the 
chosen;  and  the  Eternal  Word,  whom  angels  obey,  and  seraphs  wor- 
ship is  not  ashamed  to  call  them  brethren.  Who  are  these  with  veiled 
faces  and  covered  feet,  that  fly  throughout  the  measureless  expanse  of 
heaven,  exclaiming  in  tones  of  deepest  humility,  "  Holy,  holy,  holy, 
is  the  Lord  God  of  hosts!"  These  are  the  angels,  the  cherubim  that 
never  sinned.  But  who  are  these  that  stand  in  white  robes  around 
the  Lamb,  hymning  the  praises  of  One  who  bought  them  with  his 
blood?  These  are  they  who  have  washed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb,  and  who  dwell  for  ever  with  the  Lord, 
exalted  in  his  exaltation,  and  abundantly  feeling  in  their  super-emi- 
nent glory,  how  their  God  hath  turned  the  curse  into  a  blessing  —  how 
**out  of  the  eater  hath  come  forth  meat,"  even  the  heavenly  manna, 
and  the  wine  of  the  kingdom. 

Sin  is  an  awful  shadow,  but  it  addeth  new  glories  to  the  light; 

Siu  is  a  black  foil,  bnt  it  setteth  off  the  jewelry  of  heaven : 

Sin  is  the  traitor  that  hath  dragged  the  majest.y  of  mercy  into  action: 

Sin  is  the  whelming  argument,  to  justify  the  attributt^  of  vengeance: 

It  is  a  deep  dark  thought,  and  needeth  to  be  diligently  studied. 

There  is  then  good  and  evil;  or  none  could  have  known  his  Maker; 

No  human  intellect  or  essence  could  have  ga/.ed  on  his  high  perfections; 

No  angel  harps  could  have  tuned  the  wonders  of  his  wisdom; 

No  ransomed  souls  have  praised  the  glories  of  his  mercy; 

No  howling  fiends  have  shown  the  terrors  of  his  justice; 

But  God  would  have  dwelt  alone  in  the  fearful  solitude  of  holiness.  —  Tupper. 

2.  Conversion.  The  conversion  of  notorious  sinners,  who  are 
the  scourge  and  pests  of  society,  "  eating  up  its  vitals,  and  de- 
stroying its  happiness.  Look  at  Saul  of  Tarsus  who  made  havoc 
of  the  church  of  God  —  his  conversion  —  his  call  to  the  ministry — - 
his  invaluable  letters  —  his  illustrious  example  —  his  heroism  in 
prospect  of  martyrdom.  Is  it  not  true  in  this  case,  that  "  out  of 
the  eater,''  etc  ?  for  he  "preached  the  faith  he  once  laboured  to 
destroy.''  Refer  also  to  the  conversion  of  such  men  as  Luther, 
Melancthon,  John  Bunyan,  John  Newton,  Whitfield  and  Wesley, 
etc.  What  a  revenue  of  good  has  come  from  them !  What  lega- 
cies of  utility  have  they  left  to  the  church ! 

3.  Spiritual  Conflict.  The  existence  of  spiritual  foes  is  a  ^reat 
evil ;  but  which  our  heavenly  Father  overrules  for  good.  They 
fill  the  mind  with  dismay  ;  they  threaten  to  destroy  spiritual  life  ; 
but  God  clothes  his  child  with  invincible  armour,  and  overshadows 
him  with  his  presence.  He  gives  the  victory,  and  that  victory  is 
sweet,  and  more  than  counterbalances  all  the  pains  and  fears  of 

conflict.  What  rapturous  triumph  gladdened  the  soul  of  the 

Apostle,  as  he  surveyed  his  conquered  foes!  "Nay,  in  all  these 
things  we  are  more  than  conquerors."  Kom.  viii.  37.  It  was  for 
the  "joy  that  was  set  before  him  that  Christ  endured  the  cross, 
and  despised  the  shame."  What  must  have  been  his  ecstasy  when 
be  "  sat  down  at  the  right  hand  of  the  Majesty  on  high?"  So 


152 


UNEXPECTED  GOOD. 


the  Christian,  when  he  shall  enter  into  rest,  will  regard  his  con* 
flicts  here  as  necessary  to  prove  him,  to  test  his  love,  courage,  and 
perseverance ;  and  when  he  shall  experience  the  fulfilment  of  that 
promise,  He  that  overcometh  shall  inherit  all  things,^'  then  will 
tie  see  that  "  out  of  the  eater  hath  come  forth  meat/' 

Thomas  Scott  beautifully  observes:  — The  remains  of  indwelling  sin, 
and  even  tlie  falls  of  real  believers^  become  occasions  to  themjof  deeper 
hiiniility,  more  simple  dependence  on  the  Saviour,  more  ardent  love 
and  admiring  gratitude,  more  compassion  for  their  fellow-sinners, 
more  titness  for  many  kinds  of  service  on  earth,  and  greater  meetness 
for  the  worship  and  occupations  of  the  redeemed  in  glory.  And  if  any 
abuse  this  truth,  let  them  know  that  they  are  not  concerned  in  it;  for 
upright  souls  are  always  rendered  more  watchful,  humble,  diligent, 
compassionate,  and  fervent  in  prayer,  by  every  false  step  which  they 
make:  at  least  no^others  give  evidence  that  they  are  believers." 

4.  Pe7\^ecution,  God  has  permitted  the  most  malicious  devices 
to  help  forward  the  designs  of  his  grace.  Pontius  Pilate  and  the 
Jews  might  crucify  the  Saviour,  but  they  were  carrying  into  effect 
the  purposes  of  his  grace  on  behalf  of  man.  Look  at  the  martyr- 
dom of  Stephen  ;  it  appeared  as  a  most  disastrous  occurrence  ;  ap- 
parently it  threatened  the  destruction  of  the  infant  church.  Not 
80 ;  for  this  very  circumstance  was,  in  the  specialty  of  God's  pro- 
vidence, made  subservient  to  his  gracious  designs,  for  the  disciples 
who  were  "  scattered  abroad  went  everywhere  preaching  the  word/' 
Paul  was  seized  by  his  enemies,  placed  in  bonds,  and  confined  in 
a  dungeon  at  Rome.  His  presence  apparently  was  more  wanted 
at  Corinth,  or  Athens,  or  Ephesus ;  but  God  had  work  for  him  to 
do  in  Rome ;  and  his  persecution  was  for  the  furtherance  of  the 
gospel.  Hence  he  says,  "  My  bonds  in  Christ,''  etc.  Phil.  i.  12 — 14. 

The  martyrdoms  of  past  days  were  the  cradlings  of  Protestant- 
ism. The  blood  of  the  martyrs  was  the  seed  of  the  church ;  and 
the  light,  the  liberty,  and  the  immense  holy  privileges  enjoyed 
by  us,  we  may  trace  to  the  piety  and  zeal,  the  love  and  fidelity 
of,  many  who  sealed  the  truth  with  their  blood.  How  striking 
were  the  words  of  Bishop  Ridley  when  burning:  —  "Be  of  good 
courage,  brother  Latimer,  for  this  day  we  shall  kindle  such  a  fire 
in  the  good  realm  of  England  as  shall  never  be  quenched."  Thus 
the  Lord  by  wisely  arranging  apparently  adverse  circumstances, 
accomplished  his  great  designs.  ''Out  of  the  eater,"  etc.  The 
text  is  illustrated  by  the  following :  — 

The  learned  and  pious  Bernard  Gilpin  being  accused  of  heresy  to 
the  execrable  Bishop  Bonner,  that  monster  sent  down  messengers  to 
apprehend  him.  Although  Mr.  Gilpin  was  informed  of  this,  he  scorned 
to  fly :  he  was  therefore  apprehended,  and  set  out  for  London.  His 
favourite  maxim  was,  "-All  things  are  for  the  best!^^  Upon  this  jour- 
ney he  broke  his  leg;  all  for  the  best  now?^^  said  one  of  the  at- 
tendants, jecringly.  —  *'/  still  believe  so,^^  replied  the  good  man;  and 
BO  it  proved ;  for  before  he  was  sufficiently  recovered  to  finish  his 
journey,  Queen  Mary  died,  and  instead  of  coming  to  London  to  bi 


TNEXPECTED  GOOD. 


158 


hurned^  he  returned  home  in  triumph  to  the  no  small  joy  of  his  parish- 
ioners. 

A  pious  woman,  in  the  days  of  persecution,  used  to  say  she  should 
never  want,  because  her  God  would  supply  all  her  need.  She  was 
taken  hefore  an  unjust  judge,  for  attending  the  worship  of  God,  who 
rejoiced  in  seeing  her,  and  said,  he  had  often  wished  to  have  her  iu 
his  power,  and  would  now  send  her  to  prison;  "and  then,"  asked  he 
with  contempt,  "how  will  you  be  fed?"  She  replied,  "If  it  be  my 
heavenly  Father's  pleasure,  I  shall  be  fed  from  your  table."  This  was 
literally  the  case;  for  the  judge's  wife,  being  present  at  her  examina- 
tion, and  greatly  struck  with  the  woman's  firmness,  took  care  con- 
stantly to  send  her  food  from  her  table,  and  comfortably  supplied  her 
the  whole  of  her  confinement.  In  this  she  found  her  reward,  for  the 
Lord  graciously  made  her  a  partaker  of  his  forgiving  mercy. 

The  tribulation  endured  by  Christ,  and  by  the  church  for 
Christ's  sake,  thus  illustrates  the  text.  What  instruction  the 
church  derives  from  the  spirit  manifested  by  Christ  in  tribulation. 
Mark  his  patience  when  he  said,  "Foxes  have  holes,'^  etc.  —  his 
meekness  and  forbearance  under  persecution,  "When  he  was  re- 
viled,'' etc. — his  submission  and  fortitude  when  drinking  the 
bitter  cup,  "Father,  if  it  be  possible,^^  etc.   Matt.  xxvi.  32  —  his 

forgiving  spirit  on  the  cross,  "  Father,  forgive  them,"  etc.  Had 

not  Christ  passed  through  such  scenes,  these  Godlike  virtues  would 
not  have  been  manifested. 

If  the  Apostles  had  endured  no  persecution,  their  epistles  would 
have  been  without  the  promises,  consolation,  and  comfort  peculiar 
to  them.  Being  troubled  themselves  they  were  able  to  comfort 
others  with  the  comfort  by  which  they  were  comforted  of  God,  2 
Cor.  i.  4.  Had  the  truth  encountered  no  opposition,  the  Scrip- 
tures would  have  been  bereft  of  a  great  amount  of  their  sweetness 
and  preciousness. 

Behold  that  eminent  man  of  God,  John  Bunyan,  suffering  twelve 
years'  imprisonment  in  the  jail  of  Bedford.  Had  he  not  been  con- 
fined there,  we  should  have  had  no  Pllgrim\s Progress,  which  has 
been  the  means  of  so  much  instruction,  and  inexpressible  delight 
to  the  church  at  large : — a  book  which  has  been  eulogized  by  poets 
and  philosophers,  men  of  science,  theologians,  statesmen  and 
legislators  —  a  book  inimitable !  Persecution  then  may  be  au 
**  eater,"  but  overruled  by  God,  it  is  the  source  of  immense  benefit. 
"  Out  of  the  eater,  etc. 

5.  Death.  It  is  the  product  of  sin.  "  Death  by  sin."  Rom.  v.  12. 
Death  is  a  plague,  the  king  of  terrors,  the  last  enemy.  Death  is 
a  great  ''eater."  The  ravages  of  that  foul  cannibal  have  been 
going  on  for  nearly  0000  years.  Millions  upon  millions  has  he 
eaten  up.  At  the  command  of  that  savage  despot,  monarchs  and 
nobles,  princes  and  peasants,  h)rds  and  servants  —  all  the  human 

family  have  gone  down  to  the  dust.  The  body  may  be  full  of 

strength,  the  countenance  adorned  with  beauty,  the  eye  sparklo 
with  vivacity,  and  the  mind  be  buoyant  with  hope,  but  that  great 


154 


UNEXPECTED  GOOD. 


**  eater''  will  blight  all.  Look  doAvn  into  the  grave,  and  see  irh&t 
he  has  done. 

0  great  man  eater' 
Whose  everyday  is  carnival,  not  sated  yet? 
Unheard-of  Ep'  -ure!  without  a  fellow  I 
The  veriest  gluctons  do  not  always  cram; 
Some  intervals  of  abstinence  are  sought 
To  edge  the  appetite :  thou  seekost  none. 
Methiiiks  the  countless  swarms  thou  hast  devoured, 
And  thousands  that  each  hour  thou  gobblest  up, 
This,  less  than  this,  might  gorge  thee  to  the  full. 
But.  ah  !  rapacious  still,  thou  gapest  for  more ; 
Like  one  whose  days  defrauded  of  his  meals, 
On  whom  lank  hunger  lays  her  skinny  hand, 
And  whets  to  keenest  eagerness  his  cravings. 

Death  may  be  called  the  king  of  terrors,''  not  only  on  account 
of  the  dissolution  of  the  body,  etc.,  but  because  he  has  a  sting" 
to  those  who  are  not  saved  by  Christ.  In  that  case  death  is  the 
messenger  to  usher  the  guilty  and  unchanged  sinner  to  the  bar  of 
a  despised  and  righteous  God.  This  invests  death  with  the  dark- 
est aspect. 

The  mediation  of  Christ,  his  resurrection,  and  the  consequent 
resurrection  of  his  people,  proclaim  that  "  out  of  the  eater,"  etc. 
Christ  has  destroyed  the  sting  of  death,  and  dissipated  the  uncer- 
tainty of  the  future.  The  body  is  taken  down  to  be  gloriously 
built  afresh.  It  is  decomposed  in  the  noisome  grave  to  be  refined 
and  sublimated.  Hence  *'Our  conversation  is  in  heaven."  Phil, 
iii.  20,  21.  The  glorious  antitheses  used  by  the  Apostle  illustrate 
the  text,  1  Cor.  xv.  42—44,  49,  53-.55. 

If  it  is  a  blessed  thing  for  a  spirit  weighed  down  with  a  sinking 
mortality,  and  groaning  under  sin's  corruption,  to  flee  away  from 
its  troubles,  and  soar  amid  the  cloudless  light  of  immortal  day, 
then  death  has  been  turned  into  a  blessing,  since  it  merely  cuts 
asunder  the  chains  which  bind  us  to  earth,  and  usher  the  spirit 
into  a  land  of  light  and  joy.  And  when  we  stand  on  the  mount 
of  God  in  heaven,  and  retrospect  our  pilgrimage  on  earth,  shall 
we  not  see  that  "  Out  of  the  eater,"  etc. 

Glorious  hopes  and  ineffable  imaginings  crowd  our  holy  theme. 

Fear  hath  been  slaughtered  on  the  portal,  and  Doubt  driven  back  to  darkness! 

For  Christ  hath  died,  and  we  in  Him;  by  faith  His  All  is  ours; 

Cross  and  crown,  and  love,  and  life ;  and  we  shall  reign  in  Him.— Tupper, 

If  it  is  a  blessed  thing  for  a  being  pent  up  amid  the  closeness 

of  a  dungeon  to  exchange  its  pestilential  air  for  the  fragrant  breath 
of  Paradise,  then  death  has  been  turned  into  a  blessing,  since  it 
dissociates  the  children  of  the  covenant  from  the  pollution  of  this 
world,  and  exalts  them  to  the  regions  beyond  the  grave,  where 
the  Lamb  shall  feed  them,  etc.  They  go  from  a  land  of  dark- 
ness to  the  land  of  li^ht  —  from  a  desert  of  sin  and  sorrow  to  the 
Canaan  of  purity  and  joy.  


BLESSEDNESS  OF  THE  POOR  IN  SPIRIT. 


155 


IMPROVEMENT. 

1.  Are  you  the  children  of  God  ?  For  "  all  things  work/'  etc. 
Rom.  viii.  28. 

2.  As  the  evils  which  now  exist,  will  be  overruled  for  future 
everlasting  good,  guard  against  impatience  and  unbelief. 

3.  Let  the  sinner  consider  his  ways.  He  may  have  good  things 
in  this  life,  but  how  will  it  be  in  a  future  life  ? 


XXXVL— BLESSEDNESS  OF  THE  POOR  IN 
SPIRIT. 

**  Blessed  are  the  poor  in  spirit ;  for  theirs  is  the  kingdom  of  heaven."— Matt.  v.  3. 

The  beatitudes  were  designed  to  correct  the  mistaken  notions 
of  the  Jews  respecting  the  Messiah^s  kingdom.'  All  seek  hap- 
piness, but  none  but  the  truly  enlightened  know  in  what  real 
happiness  consists,  or  how  it  maybe  obtained  and  enjoyed.  The 
secret  of  the  Lord  is  with  them  that  fear  him.'^  The  beatitudes 
may  be  considered  as  the  Christian  paradoxes ;  for  they  place 
happiness  in  such  dispositsons  of  mind,  and  in  such  circumstances, 
as  men  generally  deem  incompatible  with  it. 

I.  Describe  the  Character  :  "  the  poor  in  spirit  * 

It  refers  not  to  those  who  are  temporally  poor.  Satan  has  hia 
poor  as  well  as  Christ ;  and  0  how  dreadfully  miserable  are  Satan's 
poor  —  a  miserable  life  here,  followed  by  a  most  miserable  exist- 
ence hereafter.  Many  poor  persons  are  proud,  ungodly,  dishonest, 
profligate,  and  unhappy  ;  while  some  of  the  rich  are  humble,  holy, 
happy.  Nor  does  it  mQ^^xi  voluntary  poverty  ;  or  to  turn  mendicant 

monks  and  friars,  like  the  Roman  Catholics.  By  the  "  poor  in 

spirit,^'  Christ  means  those  who  are  deeply  sensible  of  their  spi- 


*1.  It  is  not  said,  blessed  are  the  poor  in  estate;  but,  "Blessed  are  the  poor  in 
spirit :"  it  is  not  a  poverty  of  purse  and  possession,  but  a  poverty  of  spirit  that  entitles 
us  to  the  blessing.  2.  It  is  not  said,  blessed  are  the  spiritually  poor,  but,  "  Blessed  are 
the  pnf  r  in  spirit:"  he  l^at  is  destitute  of  the  j^race  and  spirit  of  Christ,  that  has  no 
Bense  of  his  spiritual  wants,  he  is  spiritually  poor,  but  he  is  not  poor  in  spirit.  Further, 
3.  It  is  not  said,  blessed  are  the  poor-spirited,  but,  '-the  poor  in  spirit."  Such  as  act 
below  and  beneath  themselves  as  men  and  as  Christians,  these  are  poor-spirited  men, 
but  these  are  not  poor  in  spirit.  4.  It  is  not  said,  Blessed  are  they  that  make  th€m» 
selves  poor,  by  leavin}:  their  property  and  callings,  as  some  do  among  the  Roman 
Catholics;  but  blessed  are  they  whom  the  gospel  makes  poor,  by  giving  them  a  sltrht 
of  their  spiritual  wants  and  necessities,  and  directing  them  to  our  Saviour,  that  t/iey 
may  be  made  rich.  In  sum,  not  those  that  ar(^  poor  in  estate,  or  those  whom  the  world 
has  made  poor  in  possessioti,  but  those  whom  the  gospel  has  made  poor  in  spirit,  that 
Is,  the  truly  humble,  lowly  spirits,  have  a  right  and  title  to  the  kingdom  ct  hfftVen. 
Now  humility  is  called  poverty  of  spirit,  because  it  is  the  effect  and  fruit  of  God'i 
Spirit.— JSur&it*. 


156  BLESSEDNESS  OF  THE  POOR  IN  SPIRIT. 


ritual  poverty  and  wretchedness  —  he  refers  to  humiliation  of  th§ 
spirit: 

1.  They  are  truly  sensible  of,  and  feel  their  spiritual  poverty^ 
as  caused  by  sin.  They  l\}el  themselves  reduced  to  a  state  of  guilt, 
impurity,  degradation,  and  alienation  from  God  —  destitute  of 
righteousness,  holiness,  strength,  and  wisdom;  deep  in  debt  with- 
out any  thing  to  pay  ;  under  .jondemnation —  helpless  —  like  the 
Publican  —  the  Prodigal.    Luke  xv  ;  xviii. 

2.  Poverty  of  spirit  is  opposed  to  a  spirit  of  self  righteousness. 
This  is  renounced  as  the  ground  of  justification.  The  poor  in 
spirit  go  to  God  through  Christ,  as  poor,  perishing  sinners,  re- 
linquishing every  hope  founded  on  their  own  unworthiness,  and 
trusting  simply  in  the  mediation  of  Christ.    Rom.  iii.  24,  etc. 

3.  Poverty  of  spirit  is  opposed  to  a  spirit  of  self  conceit  in  respect 
of  any  knowledge,  gifts,  or  attainments,  which  are  supposed  to  be 
possessed.  The  proud  in  spirit  "are  vainly  puffed  up  in  their 
fleshly  mind,'^  thinking  that  they  are  the  people,  and  wisdom  shall 
die  Avith  them.  But  if  we  be  poor  in  spirit,  it  ^\\\\  prevent  our 
thinking  too  hi^'hly  of  ourselves;  and  teach  us  to  think  soberly, 
as  we  ought  to  tTiink. 

4.  To  be  "poor  in  spirit^'  is  opposed  to  self-confidence  How- 
ever others  may  boast  of  their  own  strength  and  sufficiendy,  such 
will  be  sensible  of  their  weakness,  will  feel  their  danger  of  de- 
parting from  God,  and  dread  being  left  to  themselves.  Their  pre- 
sent standing  in  religion  they  will  ascribe  to  grace  alone,  and 
depend  on  strength  Divine  for  perseverance  to  the  end. 

5.  The  "  poor  in  spirit  are  dYQv  sensible  of  their  imperfect  holi- 
ness. The  proud  in  spirit  are  "pure  in  their  own  eyes,  and  yet 
are  not  washed  from  their  filthiness."  Though  their  goodness  is 
as  the  morning  cloud,  and  as  the  early  dew,  yet  they  say,  "Stand 
by  thyself ;  I  am  holier  than  thou.''  But  no  such  self-commenda- 
tions  fall  from  the  lips  of  the  poor  in  spirit.  As  to  their  graces, 
and  their  holiness,  when  they  weigh  them  in  the  balances  of  the 
sanctuary,  they  consider  all  to  be  lighter  than  vanity.  Instead 
of  considering  that  they  held  an  exalted  yjlace  among  the  family 
of  God,  they  acknowledge  themselves  to  be  "  less  than  the  least 
of  all  saints. Isa.  Ixvi.  2;  Ivii.  15  ;  Ps.  xxxiv.  18  ;  Luke  xviii.  13. 

6.  The  "poor  in  spirit  are  submissive  to  the  loill  of  God,  under 
the  trying  dispensations  of  providence.  The  carnal  man  is  for 
having  his  own  way,  and  choosing  his  own  inheritance.  But  Divine 
grace  gives  a  better  spirit — the  confession  of  ignorance — the  bow- 
ing of  the  will  to  the  will  of  God.  Micah  vii.  9. 

7.  The  "  poor  in  spirit'^  are  thankful  for  mercies  received.  The 
proud  forget  the  fountain  of  Divine  goodness  from  which  they  are 
every  moment  supplied.  "  Of  the  rock  that  begat  them,  they  are 
unmindful,  and  forget  God  that  formed  them.'^  But  the  poor  in 
spirit  ever  feel  and  say,  "  What  shall  I  render  to  the  Lord  for  all 
his  benefits  ? Creating  and  preserving  goodness  animates  theii 
hearts  to  sing  his  praise ;  but,  above  all,  the  blessings  of  redeera- 


BLESSEDNESS  OF  THE  POOR  IN  SPIRIT.  15t 


ing  grace  lead  their  hearts  in  joyful  accents  to  say,  "Bless  the 
Lord,  0  my  soul/'  Ps.  ciii. 

II.  The  Blessedness  of  the  Poor  in  Spirit  :  "  theirs  is  thi9 
kingdom  of  heaven/' 

The  phrases  "kingdom  of  heaven/'  and  "kingdom  of  God," 
sometimes  signify  the  Christian  dispensation,  Mark  i.  15  ;  and 
sometimes  the  kingdom  of  glory,  1  Cor.  xv.  50.  Sometimes  tho 
privileges  and  blessings  of  the  gospel,  Rom.  xiv.  17,  and  the  reign 
uf  God  in  the  soul,  Luke  vii.  21. 

The  poor  in  spirit  have  the  kingdom  of  God  in  the  first  sense ; 
having  responded  to  the  invitations  of  the  gospel,  they  are  inte- 
rested in,  and  identified  wiih  the  blessings  and  privileges  of  the 
Christian  dispensation,  which  is  God's  heavenly  or  Divine  king- 
dom on  earth.    Christ,  the  King,  also  dvrells  in  their  hearts  by 

faith,  and  carries  on  his  gracious  reign  there.  And  if  Christ 

reigns  in  their  souls,  he  reigns  there  to  prepare  them  for  eternal 
glory.    Christ  in  them  "  the  hope  of  glory." 

For  the  sake  of  distinction,  observe, 

1.  The  kingdom  ofJieaven  on  earth  is  theirs  ^  or  the  dispensation 
of  grace  with  all  its  blessings. 

Its  salvation  is  theirs.  They  are  the  saved.  Poverty  of  spirit 
is  followed  by  perfect  absolution  from  sin  —  and  peace  and  conso- 
eolation.    Mark  their  triumph.    Isa.  xii.  1,  2,  etc. 

Its  Christian  citizenship  and  sweet  fellowship  are  theirs. 

The  presence  of  its  Divine  King,  and  communion  with  him  are 
theirs. 

Its  gospel  ministration  is  theirs. 

Its  Divine  influences  are  theirs. 

Its  precious  promises  are  theirs. 

Its  angelic  guards  and  protection  are  theirs. 

Yes,  the  poor  in  spirit  —  the  poor  worm  Jacob  may  say  of  this 
Divine  Inheritance,  All  are  mine!  1  Cor.  iii.  21. 

It  is  theirs  by  virtue  of  Christ's  mediation  —  and  through  the 
operations  of  his  Spirit.  They  are  made  meet  for  this  kingdom 
— have  a  disposition  for  it — none  else  could  enjoy  it.  Except  a 
man,"  John  iii.  5.  The  gates  of  this  kingdom  open  only  for  the 
poor  in  spirit. 

2.  The  kingdom  of  glonj  is  theirs.  They  have  **  salvation  in 
Christ  Jesus  with  eternal  glory/'  Enjoying  on  earth  the  former, 
they  are  hoping  to  enjoy  the  latter.  Fear  not,  little  flock,"  etc. 
See  John  xvii.  24  ;  Matt.  xxv.  34. 

The  kingdom  of  glory!  IIow  rich  and  vast  the  privilege! 
How  enchanting  the  prospect !  An  earthly  crown  sparkles  in  the 
eye  of  ambition.  A  throne  is  the  pinnacle  of  human  pride.  What 
exertions  have  been  made,  what  blood  has  been  shed,  to  grasp  a 
Bceptre  that  rules  a  few  miles  of  'territory,  and  soon  drops  from 
the  hand  that  wields  it.    But  the  poor  in  spirit  have  in  prospect 


158 


CHRIST  THE  SUN  OF  RIGHTEOUSNESS. 


a  kingdom  Divine,  and  pre-eminently  glorious.  Christ  is  its 
Founder,  the  Governor,  the  Owner,  the  Giver;  —  a  kingdom  an- 
nounced by  prophets,  established  by  miracles  ;  prepared  before 
the  foundation  of  the  world ;  a  kingdom  that  cannot  be  shaken, 
extending  into  eternity,  and  remaining  for  ever;  a  kingdom,  in 
comparison  of  which  all  the  celebrated  empires  of  the  globe  vanish 
into  nothing ;  and  in  the  possestion  of  which  you  may  pity  Alex- 
ander and  Ca3sar  as  grovelling  worms  ! 

Grace  and  glory  are  not  so  much  different  in  states,  as  different 
degrees  of  the  same  state.  Present  participation,  however,  is  im- 
perfect. Here,  the  poor  in  spirit  are  princes;  but  princes  in  dis- 
guise ;  the  world  knoweth  them  not.  They  are  like  David  in  the 
wilderness,  anointed  but  not  proclaimed  ,  and  through  much  tribu- 
lation are  entering  the  kingdom.  Their  royalties  are  above. 
There  are  the  robes,  their  crowns,  their  harps,  their  palaces,  and 

they  shall  reign  for  ever  and  ever.  He  raiseth  up  the  poor 

out  of  the  dust,''  etc.  1  Sam.  ii.  7,  8. 

The  kingdom  of  glory  with  all  its  magnificence  and  splendour 
is  theirs — and  with  its  perfect  knowledge — its  perfect  purity — its 
perfect  happiness,  etc.,  etc.,  all  that  which  eye  hath  not  seen/' 
etc.,  all  is  theirs  for  evermore. 

Ye  palaces,  sceptres,  and  crowns,  your  pride  with  disdain  I  survey ; 
Your  pomps  are  but  shadows  and  sounds,  and  pass  in  a  monif^nt  away; 
The  crown  that  my  Saviour  bestows,  yon  permanent  sun  shall  outehine; 
My  joy  everlastingly  flows —  my  God,  my  Kedeemer,  is  minel 

IMPROVEMENT. 

1.  If  poor  in  spirit,  be  thankful,  and  ascribe  all  to  grace. 
2.  Enjoy  your  privileges  in  the  kingdom  below.  3.  Rejoice  in 
hope  of  the  everlasting  kingdom.    4.  Woe  to  the  proud  in  spirit. 


XXXVII.— CHRIST  THE  SUN  OF  RIGHTEOUSNESS. 

A  METAPHORICAL  SKETCH. 

"Unto  you  that  fear  my  name  shall  the  Sun  of  Righteousness  arise  with  healing  in 
his  wings."  —  Mal.  iv.  2. 

The  beauty  of  this  passage  arises,  in  part,  from  the  opposition 
between  the  different  verses.  In  the  preceding  verse  we  are  led 
to  the  torrid  zone,  where  the  day  kindles  into  burning  heat,  de- 
stroying vegetation  and  desolating  the  earth.    "  The  day  of  the 

Lord  is  as  an  oven/^  etc.  Then  we  are  referred  to  temperate 

zones  and  milder  climates,  where  the  sun  is  the  chief  of  earthly 
blessings — there  he  rises  with  "  healing'^  etc. — accompanied  with 
a  healthful  breeze,  that  clears  and  purifies  the  air.    On  account 


CHRIST  THE  SUX  OF  RIGHTEOTJ  tNESS.  159 


of  its  glory,  and  the  maay  blessings  it  imparts,  the  Sun  is  an 
emblem  of  Deity.  Ps.  Ixxxiv.  11  ;  and  also  of  Christ  —  text. 

I.  There  is  but  one  Sun  in  our  firmament.  Other  objects  in 
creation  are  numerous,  as  the  stars,  planets,  mountains,  seas,  etc. 
But  there  is  only  one  sun  in  our  solar  system  —  he  has  no  rival, 
no  compeer. 

So  in  grace  there  is  onlv  one  Sun  of  Righteousness.  "  One 
Mediator,^^  1  Tim.  ii.  5.  "One  Lord,'^  1  Cor.  viii.  6 ;  Eph.  iv.  5. 
One  Saviour,  Acts  iv.  12.  One  Foundation,  1  Cor.  iii.  11.  One 
way  to  heaven,  John  xiv.  6.  As  there  has  been  but  one  natural 
Sun  since  the  creation  of  this  world,  so  there  has  been  but  one 
Christ,  and  to  the  end  of  time  there  will  be  no  other. 

II.  The  Sun  is  the  Fountain  of  ligM  and  heat  to  this  visible 
world.  All  the  light  we  enjoy  is  borrowed:  the  light  of  the  moon, 
and  of  all  the  planets  in  our  system,  is  borrowed ;  the  Sun  is  the 
fountain  of  light  to  them  all. 

As  all  things  were  created  by  Christ  and  for  him,  John  i.  3,  and 
Col.  i.  16,  he  is  the  Fountain  of  all  light. 

1.  Of  natural  light,  called  "  the  Father  of  lights,'^ — the  Creator 
of  the  Sun  itself.  When  this  earth  was  without  form  and  void, 
and  overspread  with  chaotic  darkness,  then  he  said,  "  Let  there  be 
light,  and  there  was  light.'^  A  word  did  it;  a  single  word  of  the 
Almighty  formed  that  most  amazing,  incomprehensible,  and  im- 
portant substance,  light;  and  collected,  and  concentrated  it  for 
general  diffusion  in  the  orb  of  day. 

What  a  wonderful  thing  is  light!  In  the  rapidity  of  its  flight.  Ac- 
cording to  the  most  accurate  calculations  of  astronomers,  it  travels  at 
the  rate  of  nearly  100  millions  of  miles  in  8  minutes;  and  yet  it  is  most 
wisely  ordered,  that  the  individual  particles  of  light  should  be  incredi- 
bly minute  and  imponderous.  It  is  said  that  a  candle,  in  a  second  of 
time,  diffuses  several  hundred  millions  more  particles  of  light  than 
there  would  be  grains  in  the  whole  earth,  if  it  were  one  heap  of  sand. 
What  wisdom  and  mercy  in  the  inconceivable  smallness  and  levity  of  the 
particles  of  light!  For  philosophers  tell  us,  if  the  finest  sands  were 
thrown  against  our  bodies  with  a  hundredth  part  of  the  swiftness  with 
which  light  comes  from  the  sun,  each  grain  would  be  as  fatal  as  the 
stroke  of  a  dagger;  and  yet  that  tender  and  exquisitely  sensible  organ, 
our  eye,  is  exposed  to  the  light  without  any  pain,  because  of  the  inex- 
pressible smallness  of  the  particles  of  which  light  is  composed. 

2.  He  is  the  Fountain  of  intellectual  light.  The  structure  and 
organizati(m  of  animals  and  brutes  is  quite  as  wonderful  as  that 
of  our  bodies ;  but  the  amazing  distinction  between  them  and  us 
is,  "  There  is  a  spirit  in  man,^'  etc.  Job  xxxii.  8.  He  is  th»  Author 
of  the  human  understanding. 

He  has  kindled  such  a  light  in  the  human  composition,  as  makes  man 
wiser  than  the  beasts  of  the  field,  and  draws  a  broad  and  everlasting 
distinction  between  him  and  the  whole  vegetable  and  animal  world; 
and  all  the  variety,  all  the  exertions,  all  the  productions,  all  the  effects 


160 


CHRIST  THE  SUN  OF  RIGHTEOUSNESS. 


of  intellect,  are  to  be  traced  to  this  Sun  of  Righteousness.  The  wisdom 
of  a  Solomon,  the  amazing  genius  of  a  Newton,  etc.  [Amplify.] 

8.  Tie  is  the  Fountain  of  all  spiritiuil  and  celestial  light.  The 
light  that  beams  forth  in  the  Scriptures.    He  inspired  the  pro* 

phets.  But  that  was  only  the  dawn  —  the  twilight  of  the  day 

that  was  to  come  —  the  fulness  of  time,  Vhen  he  himself,  the 
glorious  Sun  of  liighteousness,  should  arise  in  the  spiritual  firma- 
ment, w^ith  healing  in  his  beams,  and  shed  light  and  life  upon  an 
endungeoned  and  benighted  world.  "  Upon  them  that  sit  in  dark- 
ness," etc.  Isa.  xlii.  17.  ''I  am  come  as  the  light, etc.  John  viii. 
12.  "  He  hath  abolished,^'  2  Tim.  i.  10.  He  is  the  Author  of 
spiritual  light  in  the  soul,  (which  will  be  shown  hereafter.) 

III.  The  Sun  is  distinguished  by  greatness^  magnificence  and 
glory,  Milton  calls  it  *'  the  eye  and  the  soul  of  this  great  world." 
It  is  900,000  miles  in  diameter,  one  million  times  larger  than  the 
earth,  and  95  millions  of  miles  distant  from  it.  Being  the  centro 
of  the  Solar  S3^stem,  it  is  the  monarch  of  the  whole,  communicating 
its  light  to  the  celestial  bodies,  the  firmament,  moon,  and  stars, 
which  derive  all  their  light  from  it. 

Jesus  Christ  is  distinguished  for  greatness,  dignity,  and  glory. 
He  is  "the  brightness,'^  etc.,  Heb.  i.  3;  superior  to  angels,  Heb. 
i.  4 — 8.  He  was  in  the  form  of  God,  Phil.  ii.  6.  From  his  fulness 
he  communicates  to  the  angels.  He  is  the  Head  of  Principalities 
and  Powers.  His  pre-eminent  glory  is  stated,  Col.  i.  15.  Before 
him  all  the  shining  ranks  of  heaven  bow  and  wwship.  Rev.  v.  11 
— 14.    Christ  is  the  great  Monarch  of  the  universe. 

The  light  of  the  Sun  is  a  pure  light ;  it  cannot  be  defiled ;  if  it 
shine  upon  a  dunghill,  it  does  not  make  it  less  glorious ;  so  the 
Sun  of  Righteousness,  if  he  shine  upon  a  filthy  leprous  sinner,  he 
is  not  defiled  thereby.  We  cannot  look  at  the  Sun  with  the  naked 
eye ;  but  the  essential  glory  of  Christ  is  much  more  dazzling. 
See  Acts  xxvi.  13.  And  as  we  look  at  the  natural  Sun  through  a 
medium,  as  reflected  by  water,  or  through  painted  glass,  so  we  can 
come  near  to  Christ,  and  behold  him,  his  glorious  nature  being 
veiled  by  the  body  incarnate. 

IV.  Christ  resembles  the  Sun  on  account  of  the  benefits  he 
diffuses, 

1.  The  Sun  quickens  into  life.  Winter  freezes  up  the  channels 
of  life,  and  presents  the  dreary  prospect  of  a  w^orld  half  dead ;  but 
in  Spring,  w^hen  the  Sun  arises  with  healing  in  his  beams,  he  re- 
stores life  and  health  to  nature,  languid  and  benumbed.  Vegeta- 
tion springs  forth  from  the  grave,  and  the  earth  is  clothed  with 
verdure  and  fruitfulness,  'Hhe  valleys  rejoice,  and  the  little  hills 
shout  for  joy.''  

So  Christ  the  Sun  of  Righteousness,  by  his  word  and  Spirit 
quickens  the  dead  sinner  to  life  ;  Eph.  ii.  1,  2  ;  Col.  ii.  12.  "  Passed 
from  death  unto  life,"  *'born  again,"  and  "  have  put  away  the 
unfruitful  works  of  darkness,"  —  now  have  "the  fruit  unto  holi- 


CHRIST  THE  SUN  OF  RIGHTEOUSNESS.  161 


ness,"  etc.  Sinners  are  withered  plants,  blasted  by  sin ,  but  if 
this  glorious  Sun  shine  upon  them,  they  will  become  fertile  in 
every  good  work. 

2.  The  Sun  gives  light.  It  has  already  been  shown  that  he  ia 
the  fountain  of  light.  So  Jesus  from  the  sinner^s  mind  banishes 
the  shades  of  night,  and  introduces  the  moral  and  spiritual  day. 
He  gives  him  a  discovery  of  his  spiritual  danger  —  reveals  his  sal- 
vation— discovers  to  him  the  riches  of  his  grace,  etc.  Light  is 
opposed  to  darkness.  Darkness  is  emblematic  of  sin,  ignorance, 
misery,  and  despair.  Light  is  the  emblem  of  knowledge,  faith, 
hope,  happiness. 

3.  The  Sun  produces  heauiy.  Contrast  summer  with  winter ; 
what  a  difference !  When  he  shines  forth  in  his  full  splendour, 
the  grass,  the  trees,  the  flowers,  all  nature  is  full  of  beauty.  The 
rich  and  various  tints  of  flowers  are  caused  by  their  absorbing,  in 
different  quantities,  the  peculiar  properties  of  light. 

All  believers  are  beautified  by  Christ  —  being  impressed  with 
his  image  —  sanctified  by  his  Spirit  —  adorned  with  his  robe  of 
righteousness.  They  absorb  light  and  influence  from  that  glori- 
ous Sun,  and  therefore  they  must  become  like  him.  How  will 

he  beautify  them  at  the  resurrection  —  and  in  Paradise ! 

4.  The  Sun  exhilarates,  Truly  the  light  is  sweet,''  etc. 
Eccles.  xi.  7.  He  is  the  source  of  heat,  and  diffuses  warmth 
through  nature.  As  darkness  and  sadness  are  companions,  so  are 
light  and  joy.  When  the  heavens  are  obscured  with  black  clouds, 
the  whole  creation  sympathizes,  etc. — the  clear  shining  of  the  sun 
is  pleasant. 

The  Sun  of  Kighteousness  diffuses  heat,  and  light,  and  joy  itito 
man  by  his  Holy  Spirit,  which  cause  the  soul  of  the  believer,  to 
burn  within  him,  and  to  exult  with  hope.  How  delightful  to  have 
the  shining  of  this  Sun  in  affliction,  adversity,  and  death  1 

5.  The  Sun  not  only  quickens  to  vegetation,  etc.,  but  ripens, 
 So  the  Saviour,  by  the  operations  of  his  grace  —  by  the  dis- 
pensations of  his  providence  —  by  the  blasts  of  his  furnace,  ripens 
the  soul  for  glory. 

V.  The  sun  gives  light  to  all  the  world — to  every  nation,  people, 
etc.,  shining  upon  the  just  and  upon  the  unjust. 

Jesus  Christ  is  a  universal  light.  John  viii.  12.  He  holds  forth 
light  and  grace  to  all.  To  what  nation  is  the  gospel  confined? 
Mark  xvi.  15. 

VI.  The  light  and  heat  of  the  sun  are  perfectly  free.  His 
glorious  beams  are  as*  free  to  the  poor  as  to  the  rich. 

So  all  the  irradiating,  quickening,  sanctifying,  comforting,  and 
exhilarating  rays  of  Christ,  the  Divine  Sun,  are  "  without  money," 
etc.,  to  the  meanest  and  poorest,  if  they  desire  him. 

VII.  The  Sun  is  constant  and  unchangeable y  "  With  whom  is 
no  variableness.''    James  i,  17.    With  the  sun  there  is  no  real 

14^  L 


162 


CHRIST  THE  SUN  OF  RIGHTEOUSNESS. 


**  variableness/'  or  change,  but  he  is  one  fixed,  unvarying,  never- 
failing,  unchangeable  source  of  light  and  heat. 

To  us  the  sun  appca,rs  to  lise  and  set  —  is  seen  in  the  East,  South, 
and  West — sometimes  obscured  by  cloiids--sometimes  totally  eclipsed  ; 
but  all  this  is  only  as  he  appears  to  us.  The  Sun  stands  fixed  in  the 
heavens,  while  it  is  our  earth  that  rises  and  sets.  Behind  the  darkest 
clouds  he  shines  as  splendidly  as  on  the  brightest  day;  under  a  total 
eclipse,  there  is  no  diminution  of  his  light;  amidst  the  most  tremendous 
thunderstorms  his  rays  are  as  calm,  as  vivid,  as  diffusive,  above  the 

tempest,  as  at  any  other  time.  It  is  undiminished,  having  shone  for 

nearly  six  thousand  years,  and  is  as  bright  as  ever. 

*' Jesus  Christ  is  the  same  yesterday,''  etc.  His  power  to  save 
—  his  precious  blood  —  his  Almighty  love  for  his  church  —  his 
determination  to  carry  on  the  work  which  he  has  begun  in  his 
people  —  his  intercession  —  his  solicitude  to  glorify  his  people  — 

all  these  change  not  —  they  are  immutable,  All  change  is  in 

us  ;  we  obscure  the  Divine  Sun  by  our  clouds  of  sin,  unbelief, 

ignorance.  As  to  Christ,  every  thing  is  clear,  and  perfect,  and 

constant  as  the  shining  of  the  sun  on  a  cloudy  day.  He  is  influenced 
by  one  principle,  guided  by  one  grand  rule,  aiming  at  one  grand 
purpose  —  from  everlasting  to  everlasting  the  same. 

VIII.  Persons  -who  feel  the  need  of  the  Smi  for  light,  vegetation, 
or  health,  value  it  the  most.  So  those  who  feel  their  need  of 
Christ  as  the  Divine  Sun,  value  him  the  most. 

IMPROVEMENT 

1.  Has  Christ  the  Sun  risen  upon  you? 

2.  Suffer  not  this  world  to  get  between  your  souls  and  the  Sun,  so 

as  to  cause  an  eclipse. 

3.  When  mysterious  and  dark  dispensations  overcloud  this  Sun, 
still  trust  in  Christ.  When  Jacob  said,  ''All  these  things  are  against 
me,"  the  cloud  was  all  in  him.  The  promise,  "I  will  surely  do  thee 
good,"  was  working  as  surely  as  ever!  When  the  disciples  said, 
"We  trusted  that  it  had  been  He  that  should  have  redeemed  Israel," 
the  Sun  of  Righteousness  was  only  in  eclipse,  shining  in  all  hiS'glory, 
and  hidden  only  behind  the  tomb  of  Joseph;  the  glorious  morning 
drove  away  the  cloud,  and  the  Sun  of  Righteousness  arose  in  all  his 
wonted  splendour. 

4.  As  the  burning  sun  of  the  torrid  zone  consumes  all  the  vegetation, 
so  v;ill  the  purity  and  justice  of  Jehovnh  burn  up  "the  wood,  hay,  ?ind 
stubble,"  tlifit  attaches  to  the  best  human  characters;  and  to  those 
cliarncters  that  are  all  "wood,  hay,  and  stubble',"  he  is  a  "consumiu" 
fire."  His  justice  "shall  burn  ns  doth  an  oven" — it  shall  burn  up  the 
wicked.  As  a  concave  mirror  collects  and  combines  the  force  of  the 
solar  rays,  so  the  day  of  judgment  will  concentrate  upon  the  wicked 
all  God's  judgments. 


BLESSEDNESS  OP  THOSE  WHO  MOURN. 


168 


XXXVIII.  — THE  BLESSEDNESS  OF  TH(  SE 
WHO  MOURN. 

"  Blessed  are  they  that  mourn ;  for  they  shall  be  comforted." —  Matt.  v.  4. 

Men  may  bless  us  with  their  lips ;  but  will  not,  or  cannot  help 

us  by  the  hand.  Men  may  bless  us  with  their  lips,  but  curse 

us  v  ith  the  heart.  The  blessing  of  Christ  is  the  reverse.  AVhen 

he  pronounces  a  blessing,  it  is  with  his  infinite  love,  and  it  is 

executed  by  his  infinite  power.  Christ  does  not  say,  Blessed 

are  the  rich,  the  mighty,  the  honourable  —  but,  Blessed  are  they 
that  mourn.  

I.  The  Character;     they  that  mourn.'' 

1.  For  what  do  they  mourn  ?    2.  How  do  they  mourn  ? 
,1.  For  what  do  they  mourn? 

(1)  Their  sins  and  guilt  as  transgressors  —  as  having  ofiended 
God ;  sin  has  separated  them  from  him,  and  exposed  them  to  his 
righteous  displeasure. 

(2)  They  mourn  the  effects  of  sin  upon  the  human  race.  They 

see  a  whole  world  lying  in  wickedness  and  ruin.  Their  friends 

and  relatives  affected  by  it. 

(3)  Their  imperfections  as  Christians.  Want  of  conformity  to 
Christ  —  deficiency  of  Ipve  and  zeal  —  imperfection  of  faith  and 
hope  —  their  feeble  conflicts  and  conquests  as  soldiers  of  the  cross. 

(4)  They  mourn  on  account  of  their  trials.  They  may  be 
numerous  —  severe  and  oppressive  —  themselves  brought,  perhaps, 
to  the  gates  of  death  —  or  following  their  dearest  friends  to  the 
grave. 

(5)  They  mourn  for  the  church.  The  paucity  of  its  members  — 
its  want  of  spirituality — its  adoption  of  human  policy — its  pander- 
ing to  the  world,  etc. 

(6)  They  mourn  the  prevalence  of  errors.  These  constantly 
assail  the  church. 

(7)  They  mourn  in  prospect  of  death.  Fear  they  will  never  be 
able  to  endure  the  last  conflict  —  they  mourn  on  account  of  their 
unfitness  to  die. 

2.  IIow  do  they  mourn  ?  It  is  not  the  sorrow  of  the  world  which 
worketh  death  —  not  an  habitual  spirit  of  fretfulness.  1  Cor.  vii. 
10.  No,  it  is  true  repentance  on  their  own  account  —  and  heart- 
felt grief  for  the  conduct  and  wretchedness  of  others. 

(1)  It  is  produced  by  the  Spirit.    Zech.  xii.  10;  John  xvi.  8. 

(2)  It  is  self-loathing  —  self-abhorrence  on  account  of  their 
impurity — because  they  have  sinned  against  God — it  is  not  merely 
%  dread  of  future  wrath. 


164  BLESSEDNESS  OP  THOSE  WHO  MOURN. 


(3)  It  is  mourning  associated  with  a  real  change  of  mind  as 
past  guilt  and  future  godliness.    A  repentance  to  purity  which 
never  need  to  be  repented  of  —  a  change  inwrought  in  the  whole 
man,  producing  new  views,  new  desires,  new  actions.    1  Cor. 
vii.  11. 

(4)  It  is  mourning  associated  with  a  feeling  of  helplessness  and 
dependence  upon  Christ.  Sin  is  felt  as  the  defilement  and  death 
of  the  spirit  —  evils  which  impotent  man  cannot  remove  —  and 
having  this  feeling,  Christ  is  apprehended  hy  faith. 

(5)  And  if  they  mourn  for  the  church — or  the  world,  it  is  heart- 
felt, accompanied  by  earnest  desire,  fervent  prayer,  and  zealous 
exertions,  to  avert  those  evils.    Rom.  x.  1. 

II.  Their  Blessedness;  "they  shall  be  comforted.''  It  is  the- 
prerogative  and  delight  of  God  to  comfort.  Isa.  xxxiii.  11 ;  2  Cor. 
1.  3,  4;  Isa.  xl.  1;  li.  3 ;  Ixvi.  13. 

1.  Mourning  sinners  shall  be  comforted  with  the  pardon  of  all 
their  sins.    Isa.  i.  18 ;  Iv,  7  ;  Matt.  ix.  6  ;  1  John  ii.  12. 

2.  They  shall  be  comforted  with  peace  of  mind.  Because  justi- 
fied perfectly  and  freely.    Acts  xiii.  38,  39  ;  Bom.  v.  1. 

3.  With  the  privileges  and  blessings  of  adoption.  Fellowship 
with  God  and  his  people — the  possession  of  the  Spirit.  John  i.  12; 
1  John  iii.  1. 

4.  They  shall  be  comforted  by  sensible  tokens  of  Christ's  love. 
John  xiv.  23  —  of  his  grace  to  support  them  in  all  their  trials,  2 
Cor.  xii.  9 ;  and  to  guide  them  safely  thuough  death's  dark  vale, 

Ps.  xxiii.  4.  Hence  they  have  hope,  and  that  hope  produces 

solid  joy.    1  Pet.  i.  8. 

5.  They  shall  be  comforted  at  the  great  day  of  final  account. 
Here  they  have  wept  for  Zion  —  laboured  to  save  sinners  and  to 
honour  Christ  —  and  *'God  is  not  unrighteous  to  forget,"  etc. 
Heb.  vi.  10.  "  Inasmuch  as  ye  have  done  it,"  etc.  Matt.  xxv. 
40.  Kings,  conquerors,  heroes,  and  statesmen  will  want  comfort 
then  —  in  vain. 

IMPROYEMENT. 

1.  The  importance  of  repentance.    "  Except  ye  repent,'^  etc. 

2.  The  importance  of  caring  for  Christ's  cause. 

3.  Mourning  here  shall  be  followed  by  abundant  joy  hereafter. 
They  that  sow."    Ps.  cxxvi.  5,  6. 


TffE  TRUTH  OF  THE  QIBLE. 


165. 


XXXIX.  — THE  TRUTH  OF  THE  BIBLE. 

«  Thy  Word  is  truth."—  John  xvii.  17. 

The  Bible  is  regarded  by  Christians  as  a  revelation  of  the 
Divine  Will  concerning  the  salvation  of  the  immortal  soul.  It 
contains  the  plan  of  salvation,  richly  adapted  to  the  circumstances 
of  fallen  humanity.  Upon  that  scheme  of  Divine  mercy  the  church 

has  rested,  and  is  still  resting  for  eternal  life.  But  the  carnal 

mind  has  questioned  the  authenticity  of  God's  word.  Hence  it 
becomes  Christians  to  be  fully  persuaded  in  their  own  minds. 
The  Bible  courts  inquiry.  "  Prove  all  things  ;  hold  fast  that  which 
is  good/^  1  Thess.  v.  21.  It  encourages  us  to  examine  for  our- 
selves :  to  compare  its  claims  with  those  of  opposite  systems ;  and 
to  receive  or  to  reject,  according  to  the  light  of  evidence.  Believing 
that  we  are  not  following  cunningly  devised  fables,  but  the  sure 
testimonies  of  the  Lord,  consider  the  following 

Evidences  of  the  Genuineness  and  authenticity  of  the 
Scriptures. 

The  Bible  comes  to  us  invested  with  just  such  evidences  of  its 
truth  as  are  seen  to  invest  other  truths  of  a  similar  nature ;  that 
is,  other  moral  truths;  and  the  principal  difference  is  in  the 
degree  of  the  evidence  of  Revealed  Religion.  This  is  incomparably 
greater  than  that  which  establishes  any  other  moral  truth  what- 
ever ;  and  we  are  justified  in  expecting  that  it  should  be  so :  for 
Christianity  comes  to  us  professing  to  be  not  only  true,  but  Divine; 
to  be  directly  from  God,  and  coming  with  such  pretensions,  it  is 
reasonable  that  they  should  be  sustained  by  a  correspondent  degree 
of  evidence.    But  further, 

I.  The  Scriptures  were  written  by  the  persons  to  lohom  they  art 
ascribed.    Of  this  we  have  the  clearest  evidence.  Consider, 

1.  The  languages  in  which  the  Scriptures  were  originally 
written,  the  Hebrew  and  the  Greek,  afford  considerable  force  of 
argument ;  for  they  have  long  ceased  to  be  living  languages.  The 
time  when  they  were  spoken  and  written  in  their  purity,  was  the 
period  in  which  the  sacred  writers  are  said  to  have  existed ;  and 
forbids  the  suspicion  that  the  writings  could  be  of  a  more  recent 
date. 

2.  The  style  of  the  Scriptures  accords  with  the  character  of  the 
professed  writers :  it  is  evidently  ancient,  Eastern,  and,  like  a  book 
composed  by  a  variety  of  authors,  diversified. 

3.  The  testimony  of  the  first  Christian  fathers,  and  of  ancient 
historians.  They  refer  to  these  sacred  books,  ascribing  them  to 
the  persons  whose  names  they  bear ;  afiirming  that  they  were  re- 
ceived by  the  first  Christian  churches  as  the  rule  of  their  faith 
and  practice ;  and  in  their  own  writings  frequently  quoting  from 
ihem.    Of  the  Christian  fathers  might  be  mentioned,  Justin^ 


166 


THE  TRUTH  OP  THE  BIBLE. 


Irenaeus,  Clemens ;  and  of  the  historians  of  that  time,  Tacitus^ 
Suetonius,  and  Pliny,  confirm  the  fact.  Tertullian  says  that  iia 
his  time  some  of  the  original  copies  of  those  books  were  extant. 
Even  the  early  enemies  of  Christianity,  Celsus,"^  Porphyry,  Julian, 
acknowledge  the  existence  and  the  genuineness  of  the  Christian 
Scriptures  ;  adverting  to  them  in  their  writings,  and  quoting  them 
for  the  purpose  of  controversy  and  ridicule.  No  person  in  his 
senses  makes  any  doubt  of  Homer^s  or  VirgiFs  works  being  theirs, 
by  reason  of  the  constant  testimony  of  the  Greeks  concerning  the 
one,  and  of  the  Latins  concerning  the  other ;  how  much  more 
then  ought  we  to  stand  by  the  testimony  of  almost  all  the  nations 
in  the  world  for  the  authors  of  these  books  ? 

4.  The  continual  reference  of  the  New  Testament  to  the  Jewish 
Scriptures.  Christ  and  his  Apostles  bear  witness  to  Moses  and 
the  prophets,  as  the  inspired  authors  of  the  Old  Testament  writings. 
To  this  we  have  the  testimony  of  the  Jews  through  a  long  succes- 
sion of  ages ;  and  their  unanimous  testimony  is  of  the  highest 
authority.  Not  only  Jewish  historians,  as  Philo  and  Josephus, 
but  also  the  most  ancient  Heathen  historians  and  poets,  very  fre- 
quently refer  to  the  writings  of  Moses  and  of  the  Jewish  prophets; 
and  the  early  enemies  of  Christianity  subscribe,  without  hesita- 
tion, to  the  evidence  in  proof  of  the  genuineness  of  the  Hebrew 
Scriptures.  The  writers  of  the  New  Testament  refer  to  and  sup- 
pose the  truth  of  the  facts  recorded  in  the  Old ;  their  grand  design 


*  "Celsus,  one  of  the  bitterest  antagonists  of  Christianity,  who  wrote  in  the  latter 
part  of  the  second  century,  speaks  of  the  Founder  of  the  Christian  reliorion  as  having 
lived  but  a  very  few  years  before  his  time,  and  mentions  the  principal  facts  of  the 
gospel  history  relative  to  Jesus  Christ  —  declaring  that  he  had  copied  the  account  from 
the  writings  of  the  evangelists.  He  quotes  these  books,  as  we  have  already  remarked, 
and  makes  extracts  from  them  as  being  composed  by  the  disciples  and  companions  of 
Jesus,  and  under  the  names  which  they  now  bear.  He  takes  notice  particularly  of 
his  incarnation:  his  being  born  of  a  virgin  :  his  being  worshipped  by  the  magi :  his 
flight  into  Egypt;  and  the  slaughter  of  the  infjints.  He  speaks  of  Christ's  baptism  by 
John,  of  the  descent  of  the  Holy  Spirit  in  the  form  of  a  dove,  and  of  the  voice  from 
heaven  declaring  him  to  be  the  Son  of  God;  of  his  being  accounted  a  prophet  by  hia 
disciples;  of  his  foretelling  who  should  betray  him,  as  well  as  of  the  circumstances  of 
his  death  and  resurrection.  He  allows  that  Christ  was  considered  a  Divine  person  by 
his  disciples,  who  worshipped  him;  and  notices  all  the  circumstances  attending  the 
crucifixion  of  Christ,  and  his  appeariiig  to  his  disciples  afterwards.  He  frequently 
alludes  to  the  Holy  Spirit,  mentions  God  under  the  title  of  the  Most  High,  and  speaks 
o<3llectively  of  the  Father,  Son,  and  Holy  Spirit.  He  acknowledges  the  miracles 
wrousrht  by  Jesus  Christ,  by  which  he  engaged  great  multitudes  to  adhere  to  him  as 
the  Messiah.  That  these  miracles  were  really  performed  he  never  disputes  or  denies, 
but  ascribes  them  to  the  magic  art,  which,  he  says,  Christ  learned  in  Egypt." — Horne^i 
Introduction,  Vol.  1. 

*'Lucian,  the  contemporary  of  Celsus,  was  a  bitter  enemy  of  the  Christians.  In  hi.<? 
account  of  thn  death  of  the  philosopher  Peregrinus,  he  bears  authentic  testimony  to 
the  principal  facts  and  principles  of  Christianity:  that  its  Founder  was  crucified  in 
Palestine,  and  worshipped  by  the  Christians,  who  entertained  peculiarly  strong  hopes 
of  immortal  life,  and  great  contempt  for  this  world  and  its  enjoyments;  and  that  they 
courageously  endured  many  afl^ictions  on  account  of  their  principles,  and  sometimes 
surrendered  themselves  to  sufferings. 

"  Honesty  a.iid  probit}'^  prevailed  so  much  among  them  that  they  trusted  each  other 
without  security.  Their  Master  had  earnestly  recommended  to  all  his  followers 
mutual  love,  by  which  also  they  were  much  distinguished.  In  his  piece  entitled 
Alexander  or  Pseudomantis,  he  says  that  they  were  well  known  in  the  world  by  the 
name  of  Christians  ;  that  they  were  at  that  time  numerous  in  Pontus,  Paphlagonia, 
and  the  neighbouring  countries;  and  finally,  that  they  were  formidable  to  cheats  and 
impostors."  —  Home's  Introduction^  Vol.  1. 


THE  TRUTH  OF  THE  BIBLE. 


167 


being  to  show,  that  the  Predictions  of  the  prophets  concei  ning  the 
Messiah,  were  fulfilled  in  the  person  and  sufierings  of  Jesus  ;  and 
they  take  those  predictions  as  the  basis  of  their  reasoning  on  that 
subject.  So  that  if  the  Bible  be  an  imposture,  it  must  be  carried 
on  by  a  concurrence  of  persons,  and  in  a  manner  so  near  to  im- 
possible, that  it  is  absurd  to  mention  the  supposition. 

II.  That  the  Scriptures  have  been  transmitted  to  us  in  iheU 
original  completeness  and  purity, 

1.  Their  completeness.  There  is  no  real  evidence  that  any  of  the 
books  generally  acknowledged  by  either  the  Jewish  or  Christian 
church,  have  perished.  As  to  their  completeness,  Josephus,  in 
giving  us  an  account  of  the  sacred  writings  received  by  the  Jews, 
records  the  very  same  catalogue  of  books  as  that  which  we  now 
have  in  the  Old  Testament ;  exclusive  of  the  Apocryphal  Avritings. 
Some  of  the  earliest  Christian  writers  carefully  examined  the 
subject,  and  they  have  transmitted  to  us  exactly  the  same  list  of 
canonical  Old  Testament  writings,  that  the  Jews  have  done. 

2.  Their  pmnty.  Considering  that  they  are  of  the  most  ancient 
iate,  —  that,  till  the  invention  of  printing,  they  were  circulated 
Dnly  in  manuscript ;  and  that  since  this  invention,  multitudes  of 
editions  have  been  circulated, — it  fs  not  to  be  supposed  that  every 
copy  can  be  free  from  verbal  inaccuracies.*  To  prevent  these, 
nothing  less  than  a  miraculous  agency  would  have  been  necessary, 
to  preside  over  every  manuscript  transcriber,  and  every  superin- 
tendence of  the  press. 

Their  purity  has  been  preserved  with  the  utmost  care.  For  this 
end,  the  law,  or  the  five  books  of  Moses,  were  deposited  in  the 
tabernacle,  by  the  side  of  the  ark,  Deut.  xxxi.  24 — 26.  Certain 
portions  were  read  every  Sabbath,  as  a  part  of  public  worship. 
Ex,  xxiv.  7  ;  Josh.  viii.  34,  35,  etc.  The  reigning  king  was  obliged 
to  copy  the  whole  for  his  own  use,  Deut.  xvii.  14 — 20.  The  people 
were  to  teach  them  to  their  children,  Deut.  vi.  6,  7.  That  the 
law  has  been  preserved  pure,  appears  from  evidence  derived  from 
the  Samaritans,  whose  Pentateuch,  existing  nearly  700  years 
before  Christ^s  advent,  substantially  accords  with  its  Jewish 
original. 

So  scrupulous  have  been  the  Jews  on  this  subject,  that  they 
have  formed  a  catalogue  of  not  only  the  books,  but  of  the  chapters, 
the  verses,  the  words,  and  even  the  letters  of  the  whole  of  their 


*  "  It  may  perhaps  be  thought,  that  what  is  advanced  corr(\sponda  ill  with  the  pro- 
di^jious  number  of  different  readinjrs  that  are  alleged  to  exist  in  the  various  manu- 
Bcripts  both  of  the  Old  and  New  Testnment  Scriptures  —  of  which  it  is  said  there  are 
many  thousands.  But  then  it  must  he  understood,  that  not  one  hundredth  part  of 
these  variations  makes  any  perceptibh;  alteration  in  the  sense.  They  consist  almost 
wholl)'  of  palpable  errors  in  transcription,  irrammatical  and  verbal  differences,  such  as 
the  insertion  or  omission  of  an  article,  and  the  transposition  of  a  word  or  two  in  a 
sentence.  Kven  the  few  that  do  chantre  the  sejise  affect  it  only  in  passages  relating  to 
unimportant  historical  and  geograpliical  circumstances,  or  other  collateral  matters; 
and  th(;  still  smaller  nuniher  that  m:tke  any  alteration  in  things  of  consequence  may, 
for  the  most  part,  be  rectified  by  collating  other  manuscripts  and  versions.  But  th« 
very  wors^t  manuscript  extant  would  not  pt  rvert  one  article  of  our  faith,  or  destroy  oni 
moral  precept." —Home's  Introduction^  Vol.  1. 


168 


THE  TRUTH  OF  THE  BIBLE. 


sacred  writings,  that  no  portion  might  be  lost  or  corrupted.  Wf 
have  evidence  of  the  radical  purity  of  the  whole,  from  the  Greek 
translation,  or  the  Septuagint,  which  has  been  circulated  among 
the  Gentiles  as  well  as  the  Jews,  from  the  period  of  nearly  300 
years  before  Christ.  And  there  is  similar  evidence  of  the  same 
effectual  care  for  preserving  the  purity  of  the  Christian  Scriptures. 
A  great  number  of  very  ancient  copies  and  versions  of  the  New 
Testament  still  exist:  all  of  them  materially  agreeing  with  our 
received  text. 

The  friends  and  enemies  of  Divine  revelation  have  acted  as  a 
check  on  each  other,  and  mutually  contributing  to  preserve  the 
eacred  writings  pure  and  entire.  The  jealousy  subsisting  between 
the  Jews  and  the  Samaritans, —  and  between  Jews  and  Christians, 
has  answered  the  same  end.  And  so  with  the  differences  of  opinion 
among  Christians  themselves. 

These  books,  since  the  first  period  almost  of  their  existence,  have 
been  in  the  keeping,  not  of  one  party,  but  of  several  parties,  who  were 
opposed  to  each  other  in  matters  of  faith,  and  exercised  over  each 
other  a  watchful  jealousy  in  regard  to  what  they  mutually  respected  aa 
the  only  rule  of  faith.  At  a  very  early  period,  while  the  Jews  were  the 
sole  depositories  of  the  word  of  God,  they  were  parted  asunder  into 
two  rival  kingdoms,  and  after  the  return  from  Babylon,  when  one 
nation  alone  survived,  not  only  did  that  one  itself  split  into  two  hostile 
sects,  those  of  the  Pharisees  and  the  Sadducees,  who  differed  widely 
from  each  other  in  their  views  of  Scripture,  but  the  neighbouring 
nation  of  the  Samaritans,  in  regard  at  least  to  the  books  of  jMoses, 
Btood  entirely  apart  from  the  Jews  as  keepers  of  these  sacred  books, 
and  have  preserved  them  with  so  much  fidelity  and  care,  that  though 
for  nearly  3000  years  they  have  had  no  friendly  intercourse  with  the 
Jews,  and  had  their  Scriptures  written  all  along  in  a  different  character, 
yet  the  copies  that  have  been  preserved  of  these  are  substantially  the 
eame  with  the  Jewish  Scriptures.  Then  after  Christianity  began,  the 
animosity  that  subsisted  between  Jews  and  Christians,  and  the  spirit 
©f  controversy  which  they  mutually  cherished,  caused  each  party  to  act 
as  a  vigilant  guardian  toward  the  other  respecting  the  safe  and  incor- 
rupt preservation  of  the  Scriptures,  on  which  they  alike  depended  for 
the  justification  of  their  views.  And  within  the  bosom  of  the  Christian 
church  itself,  since  less  than  half  a  century  from  its  first  establish- 
ment, there  have  never  been  awanting  sects  and  divisions,  all  forming 
§0  many  separate  communities,  and  keeping  upon  each  other  a  jealous 
eye,  lest  any  change  should  be  introduced  into  the  sacred  text  to  suit 
the  views  of  their  opponents.  So  that  what  has  ever  been  the  reproach 
of  the  Church  has  at  the  same  time  ever  proved  the  safeguard  of  Scrip- 
ture;  and  by  an  extraordinary  coincidence,  the  worst  as  well  as  the 
best  feelings,  the  perversity  as  well  as  the  piety  of  human  nature  have 
been  alike  serviceable  in  preventing  the  possibility  of  fraud  or  forgery 
in  the  word  of  God,  and  throwing  a  fence  of  triple  security  around  the 
sacredness  of  its  contents. — Fairbairn. 

III.  That  the  sacred  writers  recorded  a  faithful  narration  of 
facts.  This  is  corroborated  by  the  highest  degree  of  concurrent  ten- 
tiw>ony.    From  the  most  ancient^  and  impartial  historians,  V9t 


THE  TRUTH  OF  THE  BIBLE. 


169 


learn  that  the  Jewish  und  Christian  dispensations,  did  actually 
exist  at  the  time  and  in  the  order  which  the  Scriptures  mention ; 
— the  principal  incidents  concerning  the  Founders  of  these  two 
economics,  are  confirmed  by  the  same  indubitable  witnesses,  and 
very  many  of  the  general  events  of  the  Old  and  New  Testaments, 
are  related  as  matters  of  fact  by  contemporary  historians. 

The  epistles  of  Barnabas  and  Clement,  fellow-laborers  with  the 
Apostle  Paul,  repeatedly  refer  to  the  gospels  as  acknowledged  Scrip- 
ture, and  quote  from  them  their  very  words.  The  epistles  of  Ignatius 
contemporary  with  some  of  the  Apostles,  and  the  epistle  of  Polycarp, 
who  had  been  taught  by  the  Apostles,  and  conversed  with  many  who 
had  seen  Christ,  contain  numerous  allusions  to,  and  quotations  from 
the  gospels  and  epistles  :  the  same  may  be  said  of  Justin  Martyr,  who 
was  converted  in  the  early  part  of  the  second  century.  Irengeus  in  the 
second  century  wrote  five  books  against  heresies,  in  which  nearly  all 
the  books  of  the  Scriptures  are  expressly  named  and  refei-red  to  as 
authorities  ;  and  the  voluminous  works  of  TertuUian  probably  contain 
more  and  longer  quotations  from  the  N^w  Testament  than  are  to  be 
found  in  all  the  works  of  Cicero. 

In  the  third  century  we  have  a  host  of  authors  commenting  upon 
the  books  of  Scripture  :  and  still  more  numerous  in  the  fourth  century, 
with  catalogues  of  the  number  of  Scripture  books  published,  transla- 
tions made  of  them,  harmonies,  commentaries,  etc.,  published;  and 
the  work  progressed  from  age  to  age  till  the  world  was  almost  filled 

with  its  fruits.  There  is  nothing  in  the  whole  history  of  ancient 

learning  that  can  once  be  compared  to  this.  Why  then  doubt  the  truth 
of  God's  word  ? 

IV.  The  Scriptures  possess  the  most  convincing  internal  marks 
of  authenticity.  The  fidelity  of  the  writers  is  unquestionable. 
When  persons  publish  a  history  of  their  own  times,  self-respect 
urges  them  to  be  substantially  correct.  All  attempts  at  imposition 
would  be  regarded  with  general  and  just  contempt.  In  the  sacred 
writings  there  is  the  perfect  absence  of  every  thing  like  artifice ; 
there  is  the  felt  presence  of  every  mark  of  truthfulness  and  sin- 
cerity. The  writers  discover  no  solicitude  but  to  disclose  the  truth 
which  they  had  heard,  and  report  the  things  which  they  had  wit- 
nessed. They  tell  an  unvarnished  tale,  without  the  least  appear- 
ance of  surprise,  or  attempt  at  parade,  or  symptoms  of  deceit. 
They  speak  like  men  who  had  nothing  to  fear  from  the  fullest 
inquiry,  and  nothing  to  gain  by  the  most  implicit  credit. 

The  facts  which  Moses  and  the  subsequent  writers  of  the  Old  Tes- 
tament narrate,  and  on  which  the  Jewish  religion  was  founded,  were 
addressed  to  their  countrymen  as  personal  witnesses  of  the  events  re- 
corded.— That  they  admitted  the  reality  of  the  facts  is  unquestionably 
evident:  for  they  espoused  the  religion  founded  upon  them,  and  have 
handed  down  the  history,  to  perpetuate  that  religion,  through  succeed- 
ing generations.  Hence  it  appears  that  the  circumstances  mentioned 
in  the  Old  Testament  are,  strictly  speaking,  the  testimony,  not  merely 
of  Moses,  or  of  any  single  individual,  but  of  the  whole  body  of  the  Jews 
from  age  to  age.  Now  can  any  person  reasonably  imagine,  that  tht 
15 


170 


THE  TRUTH  OF  THE  BIBLE. 


Jewish  nation  would  unanimously  attest,  and  continue  to  atteat  thii 

history  of  facts?  and,  on  the  ground  of  them,  submit  to  a  form  of  a 
relig^ion  which  imposed  a  variety  of  painful  restraints,  if  they  hnd  not 
been  persuaded  of  the  reality  of  these  fncts?  and  is  there  the  least 
dejrree  of  probability  that  they  were  deceived  in  this  matter?  Being 
addressed  as  witnesses  of  the  events  recorded,  they  must  surely  know 
whether  they  had  witnessed  them  or  not ;  and,  as  the  facts  were  of  so 
very  extraordinary  a  nature,  it  was  utterly  impossible  that  they  could 
be  imposed  upon  by  appearances.  —  Lardner. 

The  Evangelists  and  Apostles  write  as  eye-witnesses  of  what 
they  record,  and  evidently  defy  contradiction.  Their  testimonv  is 
strictly  harmonious,  and  their  character  highly  honourable.  The 
facts  they  asserted  extremely  irritated  many,  who,  if  able,  would 
have  proved  their  falsehood.  They  persisted  in  their  testimony  in 
the  face  of  persecution,  imprisonment,  and  death,  without  the  most 
distant  prospect  of  any  worldly  advantage.  Vast  multitudes,  on 
the  evidence  of  their  testimon3\  embraced  Christianity  ;  and  even 
they  who  rejected  its  doctrines  never  pretended  to  deny  the  facts 
upon  which  it  was  founded.  If  a  history  attended  by  so  many  ex- 
ternal and  internal  evidences,  is  not  to  be  received  as  authentic, 
what  can  be  admitted  as  worthy  of  credit  ? 

We  believe  the  testimony  of  the  Apostles,  because,  from  what  we 
know  of  the  human  character,  it  is  impossible  that  men  in  their  circum- 
stances, could  have  persevered  as  they  did  in  the  assertion  of  a  false- 
hood; it  is  impossible  that  they  could  have  imposed  this  falsehood 
upon  such  a  multitude  of  followers;  it  is  impossible  that  they  could 
have  escaped  detection,  surrounded  as  they  were  by  a  host  of  enemies, 
so  eager  and  so  determined  in  their  resentments." — Chalmers. 

The  truth  of  the  Bible  is  self-evident.  The  Bible  records  an 
uninterrupted  series  of  events,  during  a  long  succession  of  ages, 
all  which  events  were  naturally  and  necessarily  dependent  on  each 
other  ; — the  denial  of  one  would  invalidate  the  rest.  These  events 
are  combined  with  facts  obviously  existing  now  ; — with  facts  which 
cannot  possibly  be  accounted  for,  except  we  admit  the  truth  of 
Bible  history. 

For  instance,  both  the  Jews  and  the  primitive  Christinns  embrnced 
their  distinct  systems  of  religion,  from  a  sensible  conviction  of  certain 
extraordinary  and  notorious  facts:  and  that,  according  to  the  rites  of 
their  religion,  they  began  immediately  to  observe  certain  ordinances 
designed  to  commemorate  these  facts.  A  succession  of  the  same  re- 
ligious bodies  are  now  before  our  eyes,  observing  the  same  ordinances. 
How  can  we  account  for  the  present  existence  of  Jews  and  Christians, 
and  the  peculiarities  of  their  ceremonies,  except  on  the  acknowledged 
authenticity  of  those  Scriptures  by  which  their  religious  profession  is 
directed  ? 

The  following  striking  and  convincing  arguments  to  prove  the 
Divine  authority  of  the  Bible  are  excellent :  — 

T  have  four  grand  and  powerful  arguments,  which  strongly  induc« 
me  to  believe  that  the  Bible  cannot  be  the  invention  of  good  men  of 


THE  TRUTH  OF  THE  BIBLE. 


171 


angels,  bad  men  or  devils,  but  must  be  from  God:  viz.,  miracles,  pro- 
phecies, the  goodness  of  the  doctrine,  and  the  moral  character  of  the 
pyiiinen.  All  miracles  flow  from  Divine  power  ;  all  the  prophecies, 
froiii  Divine  understanding  :  the  goodness  of  the  doctrine  from  Divine 
goodne;fs;  and  the  moral  character  of  the  penmen  from  Divine  holi- 
ness. 

Thus  I  see  Christianity  is  built  upon  four  grand  pillars,  viz.,  the 
power,  understanding,  goodness,  and  holiness  of  God  :  —  Divine  power 
is  the  source  of  all  miracles;  Divine  understanding,  of  all  the  prophe- 
cies ;  Divine  goodness,  of  the  goodness  of  the  doctrine ;  and  Divine 
holiness,  of  the  moral  character  of  the  penmen. 

The  Bible  must  be  the  invention  either  of  good  men  or  angels,  bad 
men  or  devils,  or  of  God. 

1.  Tt  could  not  be  the  invention  of  good  men  or  angels,  for  they 
neither  would  nor  could  make  a  book  and  tell  lies  all  the  time  they 
were  writing,  saying,  Thus  saith  the  Lord,  when  it  was  their  own  in- 
vention. 

2.  It  could  not  be  the  invention  of  bad  men  or  devils,  for  they  would 
not  make  a  book  which  commands  all  duty,  forbids  all  sin,  and  con- 
demns their  souls  to  perdition  for  all  eternity. 

3.  Therefore,  I  draw  this  conclusion,  that  the  Bible  must  be  given  by 
Divine  inspiration. 

Even  the  character  and  conduct  of  Judas  Iscariot  furnish  us  with  a 
strong  argument  for  the  truth  of  the  Gospel.  How  came  it  to  pass 
that  he  first  betrayed  his  Master,  and  then  was  so  stung  with  remorse 
as  to  put  an  end  to  his  life  by  hanging  himself?  How  came  he  thus  to 
own  himself  guilty  of  the  vilest  sin,  when,  in  fact,  he  knew  that  he  had 
done  an  act  of  justice  to  the  world,  by  freeing  it  from  an  impostor  ? 
For  if  Jesus  was  not  what  he  really  professed  to  be,  he  deserved  all 
and  much  more  than  what  Judas  was  the  means  of  bringing  upon  him. 
Now  if  there  had  been  any  base  plot,  any  bad  design,  or  any  kind  of 
imposture  in  the  case,  Judas,  who  had  so  long  lived  with  Christ,  and 
had  even  been  entrusted  with  the  bag  (which  shows  he  was  not  treated 
with  any  reserve,)  who  was  acquainted  with  the  most  private  life  of 
Christ,  must  certainly  have  known  it ;  and  if  he  had  known  of  any 
blemish,  he  ought  to  have  told  it,  and  would  have  told  it;  duty  to  God, 
to  his  own  character,  and  to  the  world,  obliged  him  to  it;  but  his  si- 
lence in  this  respect  gives  the  loudest  witness  to  Christ's  innocence. — ■ 
Reminiscenses  of  the  Rev.  John  RyLand,  of  Northampton. 

• 

Again,  it  is  quite  clear  that  through  all  ages  the  Scriptures  have 
been  publicly  read  and  expounded  in  every  congregation  of  be- 
lievers ;  so  that  every  believer,  through  successive  generations, 
may  be  appealed  to  as  a  witness  of  their  early  existence,  and  their 
truth.  The  influence  of  the  Scriptures  overthrew  heathenish 
idolatry,  throughout  the  wide  domain  of  the  Roman  world  ;  so  that 
every  ruined  temple,  and  every  relic  of  deserted  Paganism,  is 
another  invincible  witness  of  the  Bible's  verity.  Through  the 
higher  views  they  opened  up,  and  the  new  relations  which  they 
established,  and  the  better  spirit  vhich  they  diffused,  they  intro- 
duced another  style  of  society,  new  institutions,  new  customs,  new 


172 


PARDON  AND  JUSTIFICATION 


buildings ;  so  that  in  the  hiws,  the  manners,  the  establishments, 
the  very  architecture  of  modern  kingdoms,  we  have  additional 
testimonies,  and  enduring  monuments  of  the  same.  These  gradual 
and  mighty  changes  were  all  the  offspring  of  the  progressive 
spread  of  Divine  truth  taught  in  the  Bible,  and  from  the  Bible, 
and  the  renovating  influence  which  accompanied  the  diffusion  of 
its  sublime  doctrines. 

Lastly.  The  Bible  has  withstood  the  withering  influence  of 
time,  and  all  the  opposition  of  its  enemies. 

Pretended  friends,''  says  Dr.  Payson,  "have  tried  to  corrupt 
it ;  kings  and  princes  have  perseveringly  sought  to  banish  it  from 
the  world ;  the  civil  and  military  powers  of  earth  have  been 
leagued  for  its  destruction ;  the  fires  of  persecution  have  been 
lighted  to  consume  it  and  its  friends  together;  and  sometimes 
death  in  its  most  horrid  form  has  been  the  consequence  of  love  to 
God's  word.  In  opposing  it,  wit  and  ridicule  have  wasted  all 
their  shafts ;  misguided  reason  has  been  compelled,  though  reluct- 
antly, to  lend  her  aid ;  and  after  defeats  innumerable,  has  been 
again  dragged  to  the  field.  The  arsenals  of  learning  have  been 
emptied  to  arm  her  for  the  contest ;  and  in  search  of  means  to 
prosecute  it  with  success,  recourse  has  been  had  to  the  bowels  of 
the  earth,  and  the  regions  of  the  stars ;  still  the  Bible  remains  un- 
injured, while  the  armies  of  its  assailants  have  melted  away. 

Though  it  has  been  ridiculed  more  bitterly,  misrepresented 
more  grossly,  it  is  so  far  from  sinking  under  these  attacks,  that 
the  probability  of  its  surviving  until  the  consummation  of  all 
things,  is  now  evidently  much  greater  than  ever !  The  rain  has 
descended  ;  the  floods  have  come  ;  the  storm  has  arisen,  and  beaten 
upon  it ;  but  it  falls  not,  for  it  is  founded  upon  a  rock.  Like  the 
burning  bush,  it  has  ever  been  in  the  flames,  yet  still  it  is  uncon- 
sumed ;  a  sufficient  proof,  were  there  no  other,  that  God  who  dwelt 
in  the  bush  preserves  the  Bible. 


XL.  — PARDON  AND  JUSTIFICATION. 

"Be  it  known  unto  you  therefore,  men  and  brethren,  that  through  this  man  is 
preached  unto  you  the  forgiveness  of  8ins :  and  hy  him  all  that  believe  are  justified 
from  all  things,  from  which  ye  could  not  be  justified  by  th»  law  of  Moses." — Acts  xiii. 
38,  39. 

The  gospel  of  salvation  is  the  most  glorious  subject  ever  an- 
nounced to  the  world.  The  announcement  of  abundant  harvests 
— of  the  termination  of  war  and  the  reign  of  peace — of  great  com- 
mercial prosperity  —  deliverance  from  captivity,  disease,  or  death, 
all  these,  as  they  aff'ect  nations  or  individuals,  may  be  regarded 
with  the  most  intense  interest :  yet  what  are  they  when  compared 


PARDON  AND  JUSTIFICATION. 


173 


with  the  deliverances,  freedom,  peace,  and  blessedness  proclaimed 

by  the  o;ospel  ?  The  Apostle  JPaul  delivered  this  message  to  the 

inhabitants  of  the  city  of  Antioch. 

I.  The  Subject  of  the  Apostle's  preaching.  Deliverance 
from  guilt  and  condemnation,  called  forgiveness  of  sins/'  and 
being  "justified/^ 

1.  The  necessity  of  such  a  delwerance.  Rendered  necessary  by 
man  being  a  sinner  —  against  God  the  Divine  Lawgiver — v^^ho  de- 
clares that  sin  shall  not  go  unpunished. 

Justification  is  a  term  used  in  courts  of  law  in  the  sense  of 
acquittal.  If  the  charge  preferred  against  a  prisoner  cannot  be 
proved,  or  if  there  be  positive  evidence  of  his  innocence,  he  is 
acquitted ;  if  found  guilty,  the  law  detains  and  punishes  him. 

A  charge  has  been  prejerred  against  man  of  having  wilfully, 
knowingly,  and  willingly  acted  in  opposition  to  the  Divine  law  — 
of  rebellion  —  of  insulting  and  resisting  Divine  authority. 

The  charge  is  proved  by  abundant  testimony.    By  Scripture 

declarations.  By  observation,  all  around  us,  all  on  earth  being 

sinners.  By  experience,  even  the  accusations  of  our  own  con- 
sciences.   Bom.  iii.  1 — 3. 

The  sentence  of  death  is  recorded.  Cursed  is  every  one,''  etc. 
The  decree  has  gone  forth  to  all  the  world.    Every  sinner  carries 

the  sentence  of  death  about  him  continually.  0  how  much  is 

implied  in  that  awful  sentence  !  Rom.  i.  3 ;  ii.  9 — 12. 

But  man  has  not  been  left  to  perish.  The  infinite  love  of  God 
has  provided  salvation.    Consider  therefore, 

2.  The  Source  of  forgiveness  and  justification.  It  is  said, 
"through  this  man,"  meaning  Jesus  Christ.  Being  justified 
freely  by  his  grace,  through  the  redemption  that  is  in  Christ 
Jesus."  Rom.  iii.  54.  The  term  redemption  denotes  a  price  paid 
for  the  deliverance  of  captives.  Matt.  xx.  28 ;  1  Pet.  i.  19. 

The  justification  of  a  sinner  originates  in  the  grace  of  God.  It 
IS  not  the  result  of  human  merit.  It  can  only  be  obtained  by  per- 
fect obedience  from  birth  to  death,  which  man  has  never  rendered, 
and  never  can.  Sacrifices,  however  costly,  will  not  procure  justi- 
fication. Nor  can  it  be  obtained  in  a  future  state  by  purgatorial 
fires,  etc.  The  grace  of  God  is  the  only  source. 

It  is  "  through  the  redemption  that  is' in  Christ  Jesus."  Man 
could  not  have  been  pardoned  and  justified  if  the  honour  of  the 
Divine  government  had  not  been  maintained,  and  the  authority 
of  the  Divine  law  vindicated.  All  the  claims  of  Divine  Justice 
were  therefore  exacted  from  Christ,  and  honoured  by  him,  who 
voluntarily  became  the  sinner's  substitute  —  his  Ransomer  and 
Redeemer. 

Christ  honoured  the  law  by  perfect  obedience — by  enduring  ita 
penalty — by  rising  from  the  dead. — See  Rom.  iii.  24 — 26  ;  Rom. 
V.  1,  6—8,  16—18. 

3.  The  enjoyment  of  this  spiritual  freedom. 


174 


PARDON  AND  JUSTIFICATION. 


(1)  Forgiveness  of  sins.  The  remission  of  sins  is  tJirough  tJiis 
Man  ;  by  his  sufferings  and  death  it  was  purchased ;  in  his  name 
it  is  offered,  and  by  his  authority  it  is  bestowed.  Sin  is  taken 
away,  Ps.  xxxii.  1.  It  is  covered.  Ps.  xxxii.  1 ;  Ixxxv.  2.  It  is 
not  imputed,  Ps.  xxxii.  2.  All  sins  are  blotted  out,  Isa.  xliii.  25  ; 
Col.  ii.  14.    Pvemembered  no  more,  Ileb.  viii.  12 ;  Isa.  xliii.  25. 

Thev  are  entirely  obliterated,  Isa.  i.  18.  All  are  forgiven, 

CoL'^ii.  13. 

(2)  Freedom  from  condemnation,  and  from  the  law^s  penally. 
Justification  is  the  opposite  of  condemnation ;  it  is  a  repeal  of  the 
penalty;  it  is  the  removal  of  punishment  —  the  rescinding  of  the 
sentence  of  death ;  for  that  sentence,  that  death  has  fallen  upon 
Christ,  the  sinner's  righteous  substitute.  Rom.  viii.  1.  In  Christ 
Jesus:''  not  that  we  are  so  united  to  Christ  as  that  what  he  did 
and  suffered  was  actually  our  doing  and  suffering ;  but  the  sinner 
believing  in  him,  God  considers  them  as  if  they  were  one ;  so  that 
his  death  exempts  us  from  death,  and  his  righteousness  is  imputed 

for  our  justification.  We  are  treated  as  righteous  for  his  sake  ; 

and  he,  though  innocent,  is  treated  as  if  he  were  guilty,  that  we 
might  be  treated  as  if  w^e  were  innocent.    2  Cor.  v.  21. 

II.  The  Instrumental  mearis  of  justif  cation  Faith:  **by  him 
all  that  believe.'^  Faith  is  not  the  efficient  cause,  for  it  is  God 
who  justifies;  not  the  moving  cause,  for  it  is  of  free  grace;  not 
the  matter  of  it,  for  it  is  the  righteousness  of  Jesus  Christ ;  not 
the  ground  of  it,  for  that  would  be  justification  by  works.  Gal. 
ii.  16. 

This  faith  implies  knowledge  —  of  ourselves,  of  Christ,  and  of 
the  vfay  of  salvation  through  him — it  implies  credence — confidence, 
reliance,  Eph.  i.  13. 

The  way  in  which  penitent  sinners  receive  justifying  grace,  is  said 
expressly  to  be  through  faith  in  the  blood  of  Christ,"  Rom.  iii.  25. 
God  is  "  the  justifier  of  him  that  believeth  in  Jesus,"  verse  26.  It  is 
also  said  that  faith  or  believing  is  counted  unto  righteousness,  Rom. 
iv.  3,  5,  9;  that  ''with  the  heart  man  believeth  unto  righteousness," 
chap.  X.  10;  that  we  are  "justified  by  faith,"  ch.  v.  1  ;  and  that  "by 
him  all  that  believe  are  justified,"  Acts  xiii.  39.  All  these  varied  ex- 
pressions are  of  the  same  import,  and  clearlj'-  show  that  men  actually 
receive  and  enjoy  the  blessings  of  justification,  by  faith,  or  in  believing 
the  testimony  that  God  has  given  of  his  Son,  1  John  v.  9,  11.  Thus  a 
man  is  justified  by  faith,  without  the  deeds  of  the  law,  Gal.  ii.  16. 

In  consequence  of  being  justified  there  is  the  enjoyment  of 
peace,  Rom.  v.  1;  —  comfort  and  joy,  Isa  xl.  1,  2;  —  access  to  God 
with  boldness  and  confidence.  Rom.  v.  1,  2; — meetness  for  death 
and  heaven  —  hope. 

III.  The  Perfection  of  this  freedom.  "From  all  things,'' 
etc. 

From  all  law  charges  —  and  delivered  from  all  the  guilt,  pol- 
lution, and  power  of  sin.    The  law  of  Moses  could  not  do  this. 


TRUTH  AND  INFLUENCE  OF  THE  GOSPEL. 


175 


Rom.  iii.  19,  20 ;  iv.  15  ;  v.  20;  yii.  9—11 ;  viii.  3,  4;  ix.  31,  32; 
Gal.  iii.  10—12,  22—25  ;  Heb.  viii.  19 ;  ix.  9,  10 ;  x.  4,  etc. 

Under  the  law  of  Moses,  there  were  several  crimes  for  which 
no  sacrifices  were  appointed,  but  to  which  the  sentence  of  death 
was  annexed  by  that  law;  for  instance,  murder  and  adultery. 
Ps.  li.  16.  David,  therefore,  was  justified  not  by  the  Levitica) 
sacrifices,  but  by  the  sacrifice  of  Christ.  Hence  Bishop  Home 
observes, 

David  in  this  Psalm  is  so  evangelical,  and  has  his  thoughts  so  fixed 
upon  gospel  remission,  that  he  considers  tlie  Levitical  sacrifices  us 
already  abolished,  for  their  insufiiciency  to  take  away  sin  :  affirming 
them  to  be  (as  indeed  they  were)  nothing,  in  the  sight  of  God,  if  com- 
pared with  the  sacrifice  of  the  body  of  sin,  offered  by  contrition  and 
mortification,  through  faith  in  Him,  who,  in  the  fulness  of  time,  was 
to  die  unto  sin  once,  that  we,  together  with  him,  might  for  ever  live 
unto  God. 

The  legal  sacrifices  could  not  take  away  guilt  from  the  con- 
science ;  except  as  the  penitent  ofi'ender,  through  them  had  a 
believing  dependence  on  the  promised  Redeemer.  Ye  could  not 
be  justified  by  the  law  of  Moses. That  dispensation  was  novr 
virtually  abolished ;  having  lost  all  its  efficacy,  etc. 

IMPROVEMENT, 

1.  Be  thankful  for  the  gospel  which  proclaims  so  great  a  salva- 
tion. 2.  Who  are  justified   3.  This  is  a  justification  which 

gives  triumph,  Rom.  viii.  33,  34.    Its  value  will  be  found  in  a 

dying  hour  at  the  day  of  judgment,  when  the  expectation  of 

salvation  by  any  other  means  will  prove  but  as  hay  and  stubble. 


XLL— THE  TRUTH  AND  INFLUENCE  OF  THE 
GOSPEL. 

"For  this  caupe  thank  we  God  without  ceasing,  because,  when  ye  received  the  word 
»    of  God.  which  ye  hoard  of  us.  ye  received  it  not  hs  the  word  of  men,  but,  as  it  is  in 
truth,  the  word  of  God,  which  effectually  worketh  also  in  you  that  believe."  — 
1  ThESS.  1.  3. 

From  the  epistles  sent  to  the  church  at  Thessalonica,  we  see 
that  the  gospel  is  the  power  of  God  to  salvation  to  every  one  that 
believeth.  The  conversion  of  the  Thessalonians  was  very  gratify- 
ing to  Paul  and  his  colleagues ;  for  it  was  an  evidence  that  their 
instrumentality  had  been  crowned  with  the  Divine  blessing.  Their 
conversion  was  deemed  so  important  by  the  Apostles,  and  so  exhila- 
rating to  their  minds,  that  they  constantly  gave  thanks  to  God, 
ch.  i>  2,  and  the  text.  The  word  of  God  is  the  same  in  truth 


176 


TRUTH  AND  INFLUENCE  OF  THE  GOSPEL. 


and  power  as  it  was  then — and  its  dispensation  in  love,  in  fidelity, 
in  disinterestedness,  may  claim  the  same  Divine  influence  for 
success  at  the  present  time. 

I.  The  Truth  of  the  Gospel.  Not  as  the  word  of  man,  but, 
as  it  is  in  truth,  the  word  of  God.'' 

The  Apostle  was  fully  persuaded  in  his  own  mind  respecting 
the  truth  of  Christianity.  In  his  journey  to  Damascus  he  had 
received  ocular  demonstration  of  it;  he  was  an  eye-witness  of 
Christ's  majesty  and  glory.  Acts  ix.  3,  4,  22.;  xxvi.  13  ;  1  Cor. 
XV.  8. 

God  has  revealed  his  gospel  in  the  Scriptures,  and  their  truth 
is  proved  by  abundant  evidence.  Consider 

1.  The  majesty  and  sublimity  of  the  style  in  which  they  are 
written.  The  sublimity  of  thought,  the  majesty  and  simplicity  of 
expression;  the  beauty,  the  purity  of  the  doctrine;  —  the  import* 
ance,  universality,  and  expressive  brevity  of  the  precepts;  their 
admirable  appropriation  to  the  nature  and  wants  of  man ;  the 
affecting  piety,  force,  and  gravity  of  the  composition  ;  the  profound 
and  truly  philosophical  sense  discovered  in  it ;  these  are  the  cha- 
racters which  fix  the  attention  to  the  Bible,  and  which  we  do  not 
find,  in  the  same  degree,  in  any  production  of  the  human  mind. 

"I  am  equally  affected  with  the  candour,  the  ingenuousness,  and  the 
modesty  of  the  writers,  and  their  unexampled  and  constant  forgetful- 
ness  of  themselves,  which  never  admits  their  own  reflections,  or  the 
smallest  eulogium  in  reciting  the  actions  of  their  masters.  The  dis- 
tinguishing characteristics  of  the  true  sublime  appear  in  these  writings  ; 
for  when  God  is  the  object,  it  is  sublime  to  say,  '  He  spake,  and  it  was 
done;'  but  the  sublime  occurs  there  because  the  thing  was  of  an  ex- 
traordinary nature;  and  because  the  writer  delivered  it  as  he  saw  it. 
The  writers  are  not  only  completely  ingenuous,  for  they  do  not  even 
dissemble  their  ow7i  weakness  —  nor  dissemble  certain  circumstances  and 
suflerings  of  their  master,  which  have  no  tendency  to  enhance  hia 

glory  in  the  world.  It  is  impossible,  therefore,  not  to  feel  that  the 

purport  of  their  writing  was  to  bear  testimony  to  the  truth.  Is  it 
possible  that  these  fishermen  who  performed  miracles  ;  who  said  to  the 
man,  'Rise  up,  and  walk!'  and  he  walked!  is  it  possible  that  they 
should  be  so  destitute  of  vanity  as  to  disdain  the  applauses  of  the 
people  who  witnessed  the  prodigies.  But  mark  their  humility  and 
disinterestedness:  'Ye  men  of  Israel,  why  marvel  ye  at  this?  or,  why 
look  ye  so  earnestly  on  us,  as  though  by  our  own  power  or  holiness 
we  had  made  this  man  to  walk?'  Who  then  are  these  men,  who,  whilst 
nature  is  obedient  to  their  voice,  are  fearful  that  it  should  be  attributed 
to  their  own  power?  How  can  the  mind  refuse  its  assent  to  such 
witnesses?  How  can  such  narrations  be  mere  inventions?" — Charles 
Bonnet,  F.R.S.,  Natural  Philosopher. 

2.  The  great  and  glorious  design  of  their  great  Author.  The 
inspiration  of  the  writers  indicated  Jehovah^s  design  to  reveal  his 
will  to  the  human  race.  *'A11  Scripture,  is  given  by  inspiration 
of  God,  and  is  profitable,'^  etc.    2  Tim.  iv.  15 — 17.    Salvat'.on  is 


TRUTH  AND  INFLUENCE  OF  THE  GOSPEL,  177 


the  greafc  and  absorbing  subject  of  the  Scriptures.  Other  subjects 
of  importance  are  revealed,  but  this,  the  salvation  of  the  soul,  is 
the  chief.  No  human  mind  could  ever  have  conceived  and  announced 
the  plan  of  redemption  by  Christ  Jesus.  It  emanated  from  the 
mind  of  the  infinitely  benevolent  God  (John  iii.  16),  and  therefore 
the  Scriptures  must  be  the  word  of  God. 

3.  The  harmony  of  the  Bible  in  all  its  parts.  There  is  a  beau- 
tiful concurrence  of  history,  narrative,  prophecy,  and  doctrine, 
among  all  the  sacred  writers  throughout  the  Old  and  New  Testa- 
ment, One  part  does  not  contradict  another.  If  by  an  honest 
examination  of  the  Book,  we  can  find  a  single  feature  clashing 
with  another  feature  of  it,  given  by  any  one  of  the  writers,  scat- 
tered throughout  the  length  of  duration  in  which  they  lived,  and 
placed  in  the  variety  of  circumstances  by  which  they  were  sur- 
rounded, then  the  Bible  lacks  evidence  of  a  Divine  origin.  But 
if  the  features  of  this  one  system  are  found  to  vary  only  in  develop- 
ment, but  never  exhibiting  a  discrepancy ;  varying  only  because 
by  some  they  are  more  fully  disclosed  than  by  others,  but  never 
contradicting  one  another ;  if  we  find  that  all  the  features  of  the 
Bible  exhibit  thus  one  beauteous  whole,  then  we  are  warranted  to 
declare  that  this  uniformity  of  testimony  was  given  and  continued 
by  the  power  of  God. 

Do  not  forget  that  the  sacred  writers  lived  at  different  times  — 
and  in  different  parts  of  the  world. 

*'In  the  whole  history  of  the  world,"  says  Dr.  Chalmers,  "there  is 
nothing  that  bears  the  least  resemblance  to  this  —  an  authorship  be- 
ginning with  Moses  and  ending  with  the  apostle  John  —  that  is,  sus- 
tained by  a  series  of  writers  for  1500  years,  many  of  them  isolated 
from  all  the  rest,  and  the  greater  part  of  them  were  unknowing  and 
unknown  to  each  other,  insomuch  that  there  could  be  no  converse  and 
no  possible  concert  between  them.  A  conspiracy  between  parties  or 
individuals  so  situated  had  been  altogether  superhumy^n.  Their  lots 
were  cast  in  different  generations ;  and  nothing  can  explain  the  con- 
sistency or  continuity  of  their  movements,  towards  one  and  the  same 
great  object,  but  that  they  were  instruments  in  the  hand  of  the  one 
God,  who,  from  generation  to  generation,  keeps  unchangeably  by  the 
counsels  of  his  unerring  wisdom  and  the  determinations  of  his  unerring 
will.  The  convergency  towards  one  and  the  same  fulfilment  of  so  many 
different  lights,  appearing  in  different  ages  of  the  world  and  placed  at 
suoli  a  distance  from  each  other,  admits,  we  think,  of  but  one  interpre- 
tation; nor,  without  the  power  and  prescience  of  an  over-ruling  God, 
can  we  account  for  that  goodly,  that  regular  progression  of  consenta- 
neous and  consecutive  authorship,  which  is  carried  forward  by  the 
legislators  and  seers  and  historians  of  the  children  of  Israel." 

4.  The  labours,  svfferings,  and  disinterestedness,  especially  of  the 
apostles  of  Christ,    See  the  Note,  page  77. 

The  Apostles  could  expect  no  worldly  advantage,  nor  reputation 
of  character,  by  circulating  and  advocating  a  falsehood.  They 
must  have  seen  that  the  result  of  such  a  course  would  be  infamy 
and  ruin.  In  the  publication  and  advocacy  of  Christianity, 

M 


178 


TKUTH  AND  INFLUENCE  OF  THE  GOSPEL. 


they  had  contempt,  imprisonment,  torture,  and  death  "before  them; 
yet  the}^  unshrinkingly  dared  them  all ;  and  for  this  invincible 
reason, — they  had  seen  Christ,  had  been  with  him  as  his  disci- 
ples, and  were  ''eye-witnesses  of  his  majesty  and  glory/'  And 
the}^  themselves  were  endued  with  power  from  on  high  to  work 

niirack^s,  as  a  proof  that  they  were  Divinely  commissioned.  

Think  too  of  their  strict  moralit}^  —  of  their  sanctity  —  of  their 
entire  consecration,  their  souls  being  absorbed  with  the  work  of 
God  —  of  their  disinterestedness  ;  not  seeking  their  own,  but  that 
of  others  —  and  of  their  resistance  even  unto  blood  ;  think  of  these 
brilliant  and  stubborn  facts  with  humility  and  prayer,  and  without 
prejudice,  and  the  judgment  will  pronounce  the  verdict.  The 
finger  of  God  has  written  the  Bible !  And  these  men  had  no 
means  of  collecting  together  such  a  mass  of  facts  harmoniously 
narrated ;  such  a  mass  of  doctrines  harmoniously  stated  ;  such  a 
mass  of  institutions  so  exalted  and  appropriate;  —  in  short,  they 
could  not  have  written  such  a  book  but  by  the  inspiration  of 
God.^ 

5.  The  testimony  of  God  himself.  He  has  spoken  by  Miracles, 
[see  page  27.]  He  has  spoken,  is  now  speaking,  and  will  continue 
to  speak  by  Prophecy,  [see  page  99.] 

Lastly,  it  will  appear  from  the  preceding  evidences,  to  every 
candid  and  unprejudiced  mind,  that  the  gospel  is  the  message  of 

God.  The  reason  of  infidel  opposition  to  the  gospel,  arises  from 

the  depravity  of  their  hearts.    "  Men  love  darkness  rather  than 

light,"  etc.  It  arises  too  from  gross  ignorance  on  their  part, 

which  is  especially  shown  in  unfamiliarity  with  the  Scriptures. 
Mr.  Alexander  Campbell,  of  the  United  States,  thus  expressed 
himself,  when  discussing  with  Robert  Owen  :  — 

'*  But,  nfter  all  Mr.  Owen's  great  reading  and  research,  there  is  one 
book  which  he  has  not  often  read,  and  which  above  all  others  he  ought 
(even  to  attack  it  successfully,)  often  to  have  read.  I  need  not  tell  you 
that  this  is  the  Bible.  It  is  true,  indeed,  that  he  told  me  he  read  it 
some  two  or  three  times  when  an  infant  at  school;  but  what  of  that? 
At  this  I  am  astonished.  How  dare  any  man  attack  a  book  of  such 
high  pretensions,  from  a  school-boy-reading  of  it!  But  this  is  in  uni- 
son with  the  sceptical  school.  Thomas  Paine  wrote  against  the  Bible 
from  recollections,  and  acknow^ledged  that  he  had  not  much  read  it. 
David  Hume  acknowledged,  not  long  before  his  death,  that  he  had 
liever  seriously  read  the  New  Testament  through.     I  have  never, 

*  Pliny,  the  persrcutor,  bears  xvitneps  to  the  patience  and  fortitude  of  the  primitivo 
Christians  under  sii^fTering.  '  I  have  put  the  question  to  them,  whether  they  were 
Chrislians.  Upon  iheir  confef<sin}r  to  me  that  they  were,  I  repeated  the  question  a 
Second  nnd  a  third  time,  threateninpr  also  to  punish  them  with  death  ;  such  as  still 
persisted  I  ordered  away  to  be  punished,  for  it  was  no  doubt  with  me.  whatever 
niijiclit  be  tlie  nature  of  their  opinion,  tliat  contumacy  and  ivjlexible  ohytmaci/  ougl)t 
to  be  punished."  Others  who  were  accused,  "  denied  that  they  were  Christians,  or 
had  ever  been  so;  who  repeated  after  me  an  invocation  of  the  pods,  and  with  wine 
and  frankiqreiise  made  supplication  to  your  imaue,  which  for  that  purpose  I  caused 
to  be  brQvighi:  and  Pet  before  them,  together  with  the  statues  of  the  deities.  More- 
over, they  reviled  the  name  of  Christ;  none  of  ivhicJi  thivgi^,  as  is  said,  they  wl)o  are 
really  Christians  cao  by  apy  ir^e^iig  bo  compelled  to  do.  These,  therefore,  1  thought 
proj>er  tp  discharge." 


TRUTH  AND  INFI,UENCE  OF  THK  GOSPEI<. 


179 


to  this  hour,  met  with  a  sceptic  who  was  well  acquainted  with  the 
Holy  Scriptures,  or  who  had  in  his  writings  evinced  that  he  had 
given  them  a  close  or  critical  examination.  If  it  were  lawful  thus  to 
i-etort  upon  Mr.  Owen,  I  would  engage  to  prove  that  his  opposition  to 
Christianity's  predicated  upon  his  ignorance  of  it,  instead  of  its  being 
predicated  upon  the  ignorance  of  mankind,  in  his  sense,  or  as  he  pre- 
sumes." 

II.  The  Reception  of  the  Gospel:  *'Ye  received  of  the  word 
of  God  which  3'e  heard  of  us ;  ye  received  it  not  as  the  word  of 
men,  but,  as  it  is  in  truth,  the  word  of  God/^  This  language 
indicates  the  character  and  conduct  of  the  Christians  at  Tliessa- 
lonica. 

1.  The  gospel  had  been  preached  to  them.  This  accorded  with 
the  will  of  Christ,  who  has  sent  his  gospel  to  the  nations  for  tho 
obedience  of  faith.    Rom-,  i.  5  ;  xvi.  26  ;  1  Thess.  i.  3. 

2.  They  had  heard  the  gospel  —  with  attention,  candour,  humility, 
and  without  prejudice.  It  is  only  in  this  way  the  gospel  can  benefit 
the  hearers  of  it.  IIow  did  the  Jews  hear  Christ?  Generally 
with  the  strongest  prejudice  and  deep-rooted  hatred  to  the  truth. 
So  it  is  with  modern  infidels.  There  is  nothing  they  hate  so  much 
as  Christ  and  the  Bible.    Rom.  viii.  7  ;  1  Cor.  ii.  14. 

3.  The  preaching  of  the  gospel  to  them  was  attended  imth  Divine 
power,  and  therefore  they  received  it.  1  Thess.  i.  5.  It  was  not 
merely  the  power  of  truth  itself,  though  this  often  produces  a  very 
strong  effect.  "  By  the  manifestation  of  the  truth,"  etc.  2  Cor. 
iv.  2.   There  is  an  omnipotence  in  truth  which  cannot  be  resisted  ; 

the  consciences  of  men  are  made  to  echo  to  its  authority.   It 

was  the  power  of  God  which  brought  the  gospel  home  to  their 
hearts.  It  came  in  demonstration  of  the  Spirit,  and  not  in  word 
only.    1  Cor.  ii.  1 — 5  ;  iii.  6,  7. 

4.  They  received  the  gospel.  "  Ye  received,"  etc.  (1)  They  were 
convinced  of  its  truth.  They  did  not  regard  it,  nor  treat  it  as 
**  the  word  of  men they  believed  it  could  not  have  had  any 
human  origin.  They  examined  the  evidences  of  its  truth,  and 
were  convinced  that  it  was  indeed  "the  word  of  God."  The  most 
zealous,  active,  useful,  and  happy  men  are  those  who  firmly  believe 

in  the  Divinity  of  the  Scriptures.  They  received  the  word  of 

God  for  the  purposes  of  salvation.  They  '*  believed''  in  Christy 
obtained  mercy,  and  peace,  and  joy.  They  were  saved,  and  became 
Christ's  servants.  Hence 

III.  The  Influence  of  the  Gospel.  "Which  effectually  work- 
eth  also  in  you  that  believe." 

This  is  the.  grand  experimental  test  of  the  truth  of  Christianity. 

.  What  was  the  effect  of  the  gospel  upon  the  Thessalonians  i 

It  rescued  them  from  idolatry  to  the  service  of  God,  ch.  i.  0  ;  v.  5, 
It  produced  faith,  hope,  charity,  and  every  Christian  grace, 

th,  i.  3. 

It  gave  them  joy  in  the  Holy  Ghost,  ch.  i.  6. 


180  TRUTH  AND  rNFLUENCE  OF  THE  GOSPEL. 


It  produced  emulation  in  holiness,  oh.  ii.  6,  14. 

It  produced  victory  over  sin  and  temptation,  ch.  iii.  5 — 8. 

It  produced  brotherly  love,  ch.  iv.  9,  10.  For  piety,  it  made 
them  the  glory  of  the  churches,  2  Thess.  i.  3,  4. 

It  endued  them  with  heavenly  hope,  1  Thess.  ch.  i.  10. 

This  is  Christianity.  It  is  the  uniform  effect  of  the  gospel. 
Select  a  thousand  conversions  by  its  power,  and  the  tendency  will 
be  found  the  same  in  each:  —  enlightening,  converting,  saving, 
sanctifying,  and  will  ultimately  glorify.  It  effectually  worketh 
in  all  that  believe, and  no  other  system  can  possibly  produce 
such  effects. 

Where  is  the  nation  of  antiquity  that  could  produce  one  enlightened, 
morally  enlightened  principle  ?  No  such  principle  was  known  in  Greece 
or  in  Kome.  There  was  nothing  there  but  speculation  on  the  elements 
and  foundation  of  morality.  Nor  will  it  be  found  that  any  one  of  these 
nations  was  ever  able  to  embody  in  the  divinities  they  had  fashioned, 
a  single  moral  attribute.  Their  gods  were  the  vilest  passions,  personi- 
fied and  worshipped;  the  attributes  of  their  divinities,  were  the  attri- 
butes of  fiends.  They  had  gods  of  war,  of  intrigue,  and  of  every  species 
of  iniquity;  they  had  not  a  single  divinity  of  morality;  not  a  single 

god  of  love,  in  its  highest  and  loftiest  sense.  The  free  circulation  of 

moral  health,  constituting  the  life's  blood  of  a  nation,  was  unknown  in  the 
very  best  days  of  the  most  exalted  heathens  when  Christianity  was  un- 
known ;  but  when  Tve  come  within  the  confines  of  Christianity,  new 
principles  and  powers  are  developed,  exercising  a  commanding  influ- 
ence over  the  human  mind.  We  can  trace  the  plain  history  of  these 
new  influences  of  truth  to  the  introduction  of  Christianity  :  but  infidelity 
has  never  taken  up  this  position,  to  trace  the  history  of  these  princi- 
ples and  influences  in  connection  with  its  own  cold,  lifeless,  and  heart- 
rending system. 

Hence,  then,  we  argue  the  Divinity  of  the  gospel  from  its  mighty 
power  upon  individuals,  communities,  and  nations.  

IMPEOVEMENT. 

1.  As  the  powerful  and  sanctifying  influence  of  the  gospel  is  an 
evidence  of  its  truth,  —  are  we  instances  of  that  influence? 

2.  See  the  reason  of  man's  hatred  to  the  Bible.  Because  it  i» 
full  of  light  and  purity. 

3.  Let  the  Christian  cultivate  a  more  intimate  acquaintanco 
with  the  Scriptures. 


ETERNAL  LIFE  RECEIVED  OR  REJEOTEDi 


181 


XLIl  —ETERNAL  LIFE  THROUGH  CHRIST 
RECEIVED  OR  REJECTED. 

■'He  that  believeth  on  the  Son  hath  evf^rlasting  life;  and  he  that  believeth  not  th« 
Sou  shall  not  .see  liie;  but  the  wrath  of  God  ubideth  on  hiin." — John  iii.  36. 

The  mission  of  Christ  to  earth  eminently  displa3^s  the  infinite 

love  of  God,  and  deeply  involves  the  interests  of  mankind.  ■ 

This  chapter  contains  a  comprehensive  epitome  of  the  Divine 

scheme  of  man^s  redemption  by  Christ  Jesus.  It  presents  to 

the  mind  the  most  important  doctrines,  blessings,  and  privileges 
of  Divine  grace.  The  consequences  of  receiving  Christ  or  re- 
jecting him  are  vast  indeed. 

I.  The  Character  and  Privilege  of  the  Christian.  He 

**  hath  everlasting  life.'' 

1.  Tke  blessing.    Everlasting  life. 

Though  man  is  immortal,  it  does  not  follow  that  he  has  the  ever- 
lasting life  here  mentioned.  Apostate  spirits  in  perdition  are 
immortal,  but  hav^  the  very  opposite  of  everlasting  life  ;  they  see 
not  life,  but  the  wrath  of  God  abideth  on  them.  Everlasting  life 
has  been  lost,  forfeited  by  sin  —  "paradise  lost." 

Paradise  has  been  regained  by  Jesus  Christ,  as  will  be  shown 
hereafter,  and  therefore  he  is  "the  author  of  eternal  salvation 
unto  all  them  that  obey  him.''  Heb.  v.  9. 

(1)  Believing  and  everlasting  life^  are,  in  some  respects ^  simulta* 
neous.  The  commencement  of  the  exercise  and  the  enjoyment  are 
at  one  and  the  same  time.  The  text  reads,  He  hath  everlasting 
life" — not,  he  shall  have  it.  He  now  enjoys  the  beginning  of  it 
by  the  quickening  influences  of  the  Spirit.  Eph.  ii.  1,  5  ;  John  v. 
21,  24.  — —  Spiritual  life  here  is  the  commencement  of  everlasting 
life  to  be  enjoyed  hereafter. 

(2)  Everlasting  life  is  freely  given  to  all  believers.  Rom.  vi. 
23  ;  John  X.  28  ;  xvii.  2. 

(3)  He  has  the  pledge  and  earnest  of  everlasting  life.  The  work 
of  God  is  carried  on  by  the  sanctifying  influences  of  the  Spirit. 
Eph.  i.  11 — 14.  The  work  of  God  within  has  ever  a  reference,  a 
tendency,  a  progress,  towards  everlasting  life.    See  John  iv.  14. 

River55  to  the  ocean  run,  n©r  stay  in  all  their  course; 
Fire  ascending,  seeks  the  sun,— both  hast«ni  to  their  source: 
So  a  soul  that's  born  of  God,  pants  to  view  his  glorious  face; 
Upward  tends  to  his  abode  —  to  res^.  in  his  embrace. 

(4)  That  the  spiritual  life  enjoyed  by  the  believer  on  earth 
shall  be  consummated  and  established  in  everlasting  glory.  There  the 
work  of  God  shall  be  perfected — detached  from  all  sin — associated 
with  all  that  is  intellectual,  elevated,  and  sublime.    It  will  bo 

16 


182 


ETERNAL  LIFE  RECEIVED  OR  REJECTED. 


everlasting  life  in  God's  Paradise — in  his  heaven — in  his  magnifi- 
cent dwelling-place — with  departed  brethren — with  blessed  saints 
— with  bright  angels,  etc.,  adoring  cherubim  and  seraphim — with 
the  ever-blessed  Irinitj.  John  xvii.  24;  Matt.  xxv.  34;  Rev.  vii. 
13,  etc. 

Thus  everlasting  life  is  the  Divine  favour  enjoyed  on  earth,  and 
perpetuat(3d  in  heaven — it  is  grace  in  its  consummation — the  full, 
free,  and  uninterrupted  enjoyment  of  God  for  ever. 

2.  The  Author  and  Source  of  everlasting  life.  "He  that  be- 
lieveth  on  the  Son/'  that  is,  Jesus  Christ.  Called  the  Author  of 
it.  Ileb.  V.  9. 

(1)  Christ  is  the  Divinely  appointed  Author,  John  iii.  16.  Dele* 
gated  from  heaven  for  that  specific  purpose.  ^ 

(2)  He  was  the  Revealer  of  everlasting  life,  —  in  a  manner  clear, 
distinct  and  glorious.  Brought  life  and  immortality  to  light.'' 
He  did  that  which  neither  Socrates,  nor  Plato,  nor  any  of  the 
ancient  sages  could  do. 

(3)  He  was  able  to  secure  it;  being  the  Son  of  God.    He  had 

infinite  power,  wisdom,  love,  purity,  goodness.  He  became 

flesh.  John  i.  14.  He  shed  his  blood  and  died  to  purchase  it. 

Heb.  ix.  12—15. 

(4)  ^t'efreelg  offers  everlasting  life  to  all  who  believe.  Indicated 
in  the  text,  and  other  Scriptures. 

3.  The  m£ans  of  enjoying  everldsting  life.  "  He  that  believeth 
on  the  Son." 

(1)  He  gives  credence  to  the  Divinity  of  Chrisfs  Mission.  As 
the  sent  of  God." 

(2)  He  is  acquainted  ivith  Christ;  as  to  his  person,  offices,  work, 
sacrifices,  etc. 

(3)  In  believing  on  the  Son,  he  distrusts  all  self-righteousness, 
and  all  humanly  devised  plans  for  justification  in  the  sight  of  God. 

(4)  He  relies,  alone  on  the  meritorious  and  heaven-accepted  sacri- 
fice of  Christ  for  everlasting  life.  Thus  the  Divinity  of  Christ  — 
nis  death,  resurrection,  and  intercession,  become  the  basis  of  his 
faith  and  hope.  The  result  is  pardon,  perfect  and  free  justifica- 
tion, peace,  joy,  and  meetness  for  everlasting  life. 

He  has  the  foretaste,  the  earnest  of,  the  longing  for,  and  the 
assurance  of  everlasting  life.  "  I  know  in  whom  I  have  believed," 
etc. 

II.  The  Awful  state  and  prospect  of  the  wicked.  **  He  that 
believth  not  the  Son,"  etc. 

1.  His  unbelief  "  He  that  believeth  not  the  Son."  This  is 
the  character  of  all  the  wicked  —  they  are  called,  unbelievers,  and 
the  U7ibelievi7ig.  It  arises  from  their  totally  depraved  feeling  — 
from  ignorance  of  themselves,  of  God,  of  the  nature  and  bitter 
efi'ects  of  sin — from  pride  —  from  love  of  the  world  —  from  fleshly 
lusts  which  war  against  the  soul.  It  ever  mjinifests  itself  in  an 
utter  contempt  of  Divin?  things. 


THE  HEAVENLY  MANSIONS.  183 

Unbelief  presumptuouslj  insults  the  Divine  IMajesty  —  blas- 
phemes his  perfections  —  despises  his  goodness  —  impeaches  hia 
veracity— and  "makes  him  a  liar/'  1  John  v.  10 — it  indignantly 
contemns  and  insults  the  Lord  Jesus  Christ  —  and  impenitentl;y 
rejects  every  blessing  and  privilege  of  the  gospel,  John  v.  40  —  it 
is  the  prolific  principle  producing  every  species  of  impiety  and 
,     wickedness.  Mark  vii.  21 — 23. 

2.  The  consequences  of  unbelief  .    These  are  two-fold. 

(1)  A  painf  d  dejirivatlon.  Shall  not  see  life.''  Unbelief  will 
prevent  them  from  enjoying  the  life  of  grace  on  earth  —  they 
will  remain  in  a  state  of  condemnation  and  death.  John  iii.  18. 
They  will  be  excluded  from  the  life  of  gloiy  —  never  taste  those 
celestial  joys  —  the  righteous  shall  enter  into  heaven  and  shine 
like  the  sun  in  the  firmament,  etc. —  but  against  the  wicked  "the 

door  shall  be  shut."  Unbelievers  could  not  enjoy  everlasting 

life,  having  no  meetness,  no  disposition,  no  relish  for  it. 

(2)  A  dreadful  endurance,  "  The  wrath  of  God  abideth  on  him.'' 
The  sentence  of  death  is  not  repealed — the  curse  is  not  removed — 
God  is  still  "  angry  with  the  wicked  every  day."  Sin  is  always 
productive  of  the  Divine  anger.  God  hates  sin  with  a  perfect 
hatred.  Sinners  are  condemned  by  the  denunciations  of  the  law — • 
the  threatenings'of  the  gospel — and  frequently  by  the  reproaches 
of  a  guilty  conscience.  Like  criminals  under  the  awful  sentence 
of  death,  waiting  for  the  day  of  execution,  unbelievers  are  reserved 
for  the  day  of  wrath.    2  Cor.  v.  10  ;  Matt.  xxv.  41. 


XLIIL— THE  HEAVENLY  MANSIONS. 

"In  my  Father's  house  are  many  mansions:  if  it  were  not  so,  I  would  have  told 
you.   I  go  to  prepare  a  place  for  you." — John  xiv.  2. 

Tdese  words  express  Christ's  affectionate  solicitude  for  the  wel- 
fa,re  of  his  disciples.  He  was  about  to  leave  the  world.  His  death 
he  had  often  predicted  to  them  in  the  plainest  language,  yet  their 
expectations  of  a  temporal  Messiah  and  Prince  were  so  strong, 
that  they  lightly  regarded  such  predictions.  HoAvever,  it  is  evi- 
dent tliat  on  this  occasion  of  our  Lord's  address,  their  minds  were 
full  of  painful  apprehensions.  The  coming  tragical  events  began 
to  cast  their  shadows  before.  The  departure  of  their  Lord  was  to 
them  a  most  painful  event.    They  would  be  like  sheep  without 

Shepherd  in  the  midst  of  wolves.  Christ  perfectly  understood 

the  state  of  their  minds ;  and  with  his  own  peculiar  tenderness, 
gives  them  consolation  : — "  Let  njt  your  heart!}  be  troubled." 

I.  The  Scene  of  the  ''many  Mansions.''  *'In  my  Father's 
house.'' 

This  description  conveys  the  idea 

1.  Of  Locality.    Where  this  house  is,  no  one  can  say.    But  it 


184 


THE  HEAVENLY  MANSIONS. 


must  be  where  God  is.  Though  he  fills  all  places ;  though  the 
heaven  of  heaTcns  cannot  contain  him,  yet  in  the  boundless  uni- 
verse, there  is  one  peculiar,  appropriate,  and  magnificent  place 
which  he  has  allotted  for  himself,  his  attendants  and  saints,  to 
dwell  in  for  ever.  It  is  there  he  holds  his  court — manifests  hia 
love  —  and  reveals  his  glory. 

That  heaven  is  a  ylace  appears  certain  ;  because  it  is  destined 
to  receive  into  its  capacious  mansions  at  the  last  day,  the  glorified 
material  bodies  of  all  the  saints  ;  and  even  now  that  of  Christ,  and 
those  of  Enoch,  Moses  and  Elias,  are  there.  As,  therefore,  there 
cannot  be  body  without  place,  it  becomes  obvious  that  there  must 
be  a  place, —  a  place  fitted  for  receiving  and  containing  bodies 
tliat  are  material.  True,  those  bodies  Avill  undergo  some  change — 
probably  transformed  into  spiritual  bodies,  to  possess  no  longer 
animal  but  spiritual  sensations  and  tendencies:  still  it  wiil  follow 
that  place  will  be  as  much  required  for  the  abode  of  the  body,  as 
if  it  retained  all  its  materiality ;  unless  we  admit  the  wild  and 
uncomfortable  conjecture,  that  it  will  float  about  in  some  myste- 
rious way  in  the  regions  of  space  for  ever.  Spirit  being  a  crea- 
tion, must  be  a  substance ;  and  to  speak  of  a  thing  being  created, 
and  not  requiring  place,  is  an  absurdity.  That  which  occupies  no 
place  must  be  nothing. 

Heaven  has  been  too  much  considered  as  a  state  only,  and  not 
as  a  place ;  and  thus  it  has  lost  much  of  the  interest  which  it 
would  have  otherwise  created  in  the  mind.  It  is  true  that  heaven 
derives  its  attractive  influence  from  its  being  a  state  of  happiness; 
for  what  is  place,  even  the  most  beautiful,  when  the  mind  is 
unhappy?  It  is  not  in  the  noblest  mansions,  nor  in  the  most  mag 
nificent  objects,  to  chase  sorrow  from  the  heart.  Yet  still,  to  a 
gladdened  mind,  joy  will  be  increased  by  the  presence  of  whatever 
is  really  beautiful  and  grand,  and  a  new  influx  of  pleasure  will 
roll  in  upon  the  soul  at  the  sight  of  every  fresh  object  of  interest. 
And  such  will  be  the  effects  of  contemplating  heaven  as  a  place. 
In  addition  to  the  bliss  produced  by  the  thought  of  infinite  purity, 
uninterrupted  intercourse  with  God,  and  unlimited  knowledge,  in 
heaven, —  is  there  no  bliss  in  the  thought  that  we  shall  enjoy  this 
happiness  in  a  region  more  lovely  than  Eden,  and  surrounded 
with  scenery  infinitely  more  beautiful  and  enchanting  than  any 
this  terrestrial  orb  can  present  to  our  view  ? 

2.  The  idea  of  Grandeur.  "  My  Father's  house.''  The  house 
of  Deity.  How  magnificent  must  that  house  be  which  is  the  resi- 
dence of  the  infinite  Creator  and  Governor  of  all  worlds  —  the 
Head  of  a  boundless  universe  !  On  this  earth  there  are  costly 
mansions  of  beauty,  and  palaces  of  astonishing  splendour  ;  but  the 
chief  palatial  residence  is  that  assigned  to  royalty  —  that  is  super- 
eminently glorious.  So  in  the  boundless  universe,  God's  residence 
is  the  most  elevated,  rich,  extensive,  majestic,  beautiful,  and  glo- 
rious. The  Almighty  Architect  of  the  universe  built  it.  Look  at 
his  works  around  you — though  cursed  and  withered  by  sin,  yet 
they  still  possess  vast  beauty,  and  they  declare  the  g;lory  of  God. 


THE  HEAVENLY  MANSIONS. 


185 


God  made  the  heavenly  house  —  God  dwells  in  it — that  is  the  idea 
of  grandeur.  He  has  made  that  high  and  lofty  place  for  himself 
and  his  redeemed  to  dwell  in — the  poor  worm  Jacob/'  the 
broken-hearted  and  contrite  publican,  the  penitent  malefactor,  the 
chief  of  sinners,  the  less  than  the  least  of  all  saints,  and  millions 
upon  millions  saved  by  Christ,  shall  dwell  in  his  Father's  house 
for  ever — and  this  Divine  purpose  manifests  the  grandeur  of  grace! 

The  heavenly  house  is  represented  as  infinitely  beautiful  and 
lovely. 

When  we  survey  the  lofty  and  lovely  scenery  of  nature,  and  gaze  on 
her  sunlit  prospects,  in  which  every  object  is  adorned  with  beauty,  and 
hear  the  sweetest  melodies  wafted  on  the  breeze,  we  reason,  if  a  world 
like  this,  wasted  by  the  curse,  be  yet  so  fair,  may  there  not  be  in  the 
vastnesses  of  immensity,  another  world,  the  heaven  of  God,  and  of 
angels  and  saints,  of  infinitely  surpassing  beauty  and  glory,  abundant 
in  every  thing  to  gratify  the  desires  and  wishes  of  the  immortal  mind  ? 

The  beauty  of  the  ancient  Eden  was  great ;  the  glory  of  the  heavenly 
Paradise  is  infinitely  greater.  The  beauty  of  Canaan  was  most  en- 
chanting—  but  earth,  with  all  its  remaining  loveliness,  is  but  a  miser- 
able desert,  a  waste-howling  wilderness,  when  compared  with  the 

Father^ s  housed'  The  foundations  of  the  heavenly  city  are  decorated 
with  all  manner  of  precious  stones.  Its  dimensions  are  wonderfully 
great.  Its  wall  is  of  jasper;  its  buildings  are  of  pure  and  pellucid 
gold ;  its  gates  are  pearls ;  its  watchmen  are  angels.  The  throne  of 
God  and  the  Lamb  is  in  the  midst  of  it.  Out  of  this  throne  proceeds 
the  river  of  life,  and  on  its  banks  stands  the  tree  of  life,  yielding  the 
various  fruits  of  immortality.  No  iniquity  is  found  here.  No  night 
overcasts  the  sky.  No  moon  shines.  No  sun  arises.  The  hours  of 
darkness  are  unknown  here.  *'The  Lord  God  Almighty,  and  the  Lamb, 
are  the  temple"  of  this  Divine  residence  ;  the  Sun  which  shines  with 
the  splendour  of  everlasting  day. 

Purity  gives  to  the  "  Father's  house"  loveliness  and  beauty. 
Whatever  physical,  mental,  and  moral  deformity  exists  in  this 
world,  it  has  been  caused  by  sin.  Sin  has  made  this  world  a  val- 
ley of  tears  —  a  place  of  incessant  weeping  —  a  field  of  blood,  and 
the  land  of  death.  All  that  annoys,  irritates,  and  distresses  here, 
is  the  product  of  sin  !  0  !  to  think  of  the  heavenly  house  as  having 
no  sin  existent  there  —  of  the  church  there  as  washed  in  the  Re- 
deemer's blood,  sacrificed  by  the  Spirit,  not  having  spot  or  wrin- 
kle, or  any  such  thing,'' — perfectly  beautiful  and  glorious  in  the 
image  of  God,  "entire,  wanting  nothing." 

3.  The  language  conveys  the  idea  of  home.  "  My  Father's 
house"  suggests  this  idea.  From  that  house  he  came,  and  for  a 
season  sojourned  in  this  world  of  sorrow.  lie  therefore  left  his 
home,  but  having  finished  his  work,  was  about  to  return.  "I  go 
unto  the  Father;"  (John  xiv.  28,)  that  is,  I  am  going  home.  So 
Christ's  disciples  sojourn  in  a  distant  part  of  God's  dominions: 

 but  they  will  soon  reach  their  home.    They  are  crossing  the 

ocean  of  this  life,  ard  faith  sees,  and  hope  expects  to  reach,  their 
Father's  house — thoir  home ;  for  Jesus  calls  his  people  *'  bretliren,'* 
16* 


186 


THE  HEAVENLY  MANSIONS 


Ilftb.  ii.  11 ;  and  they  desire  to  be  with  him  in  the  "  better 

country,'^  their  Father's  house,  Ileb.  xi.  16.      Behold,  I  ascend  to 

my  Father  and  your  Father,'^  etc.  John  xx.  17.  Hence  he- 

lievers  especially  in  their  dying  moments,  have  rejoiced  in  heaven 
AS  their  home :  

Mr.  Brewer  said,  "0  what  a  world  am  I  goin^  to!  Here  all  is  sin, 
and  all  is  sorrow,  but  there,  everlasting  '^oj.  Jesus  is  standing  to  re- 
ceive my  spirit.  My  heart,  and  my  flesh  faileth,  but  God  is  the 
strength  of  my  heart,  and  my  portion  for  ever." 

"It  will  not  be  long,  (said  Mr.  Toplady, )  before  God  takes  me;  for 
no  mortal  man  can  live  (bursting  into  tears)  after  the  glories  which  God 
has  manifested  to  my  soul." 

Dr.  Rowland  Taylor,  when  drawing  near  the  town  of  Hudley,  in 
Suffolk,  where  he  had  been  a  minister,  and  was  now  going  to  be  a 
martyr — being  asked  how  he  did  —  answered,  *'  Never  better  ;  for  now 
I  know  that  I  am  almost  at  home!"  —  And  looking  over  the  meadow 
between  him  and  the  place  where  he  was  to  be  immediately  J|urnt,  he 
said,  "Only  two  stiles  more  to  get  over,  and  I  am  at  my  Father's 
house."  And  when  the  venerable  Mr.  Mede  was  asked  how  he  did, 
replied,  "I  am  going  home  as  fast  as  I  can,  as  every  honest  man  ought 
to  do,  when  his  day's  work  is  over;  and  I  bless  God  I  have  a  good  home 
to  go  to." 

II.  The  Nature  and  Excellency  of  these  Mansions. 

Christ  alludes  to  the  various  apartments  in  the  temple,  and  the  vast 
number  of  persons  lodged  there,  1  Kings  vi.  5;  Jer.  xxxv.  4,  and  by  a 
striking  simile  from  them  he  represents  those  numerous  seats  of 
heavenly  bliss  which  his  Father's  house  contained,  and  which  were 
prepared  for  the  righteous. 

This  representation  of  heaven  implies, 

1.  Ample  accommodation.  "  Many  mansions.''  As  in  the  ancient 
temple  there  was  no  lack  of  accommodation  for  th.e  large  number 
of  officials  and  servants,  so  heaven  will  possess  more  than  ample 
room  for  the  "  many  sons,^^  and  "the  great  number  which  no  man 
can  number,'^  w^hom  Christ  will  bring  to  glory.  The  family  will 
be  innumerable,  and  the  house  will  be  vastly  capacious.  The 
number  of  apartments  in  Solomon's  temple  was  limited  ;  the  num- 
ber in  the  celestial  temple  will  be  unlimited.  I  am  going  home, 
says  Christ,  to  my  Father's  house,  and  there  will  be  ample  room 

for  you.  0  glorious  thought!  they  "shall  come  from  the 

East,"  etc. 

2.  Variety.  "Many  mansions.''  The  sources  of  felicity  w 
be  numerous  and  diverse,  ^od  will  explain  mysteries — communi- 
cate l^gbt — and  the  wonders  of  redemption  and  grace  will  be  con- 
stantly unfolding  themselves.  God  will  continue  the  operatio*  < 
of  bis  vrisdom  and  power  in  the  boundless  universe,  the  knowledL\e 
B.nd  inspection  of  which  will  be  a  source  of  infinite  pleasure  to  tl-e 
glorified  saints.  The  companionship  of  angels  —  recognition  and 
eoiamunion  with  relatives  and  brethren — the  worship  oi  God — the 


THE  HEAVENLY  MANSIONS. 


187 


lofty  and  melodious  music — the  glorious  habiliments,  the  ethereal 
nature  of  the  glorified  body  and  soul  —  these,  and  much  more 
abundantly,  imply  most  interesting  variety. 

0.  Therefore  the  heavenly  mansions  will  be  infiriUely  felicitous 
and  adapted  to  sanctijied  souls.  This  is  evident  from  v\'hat  has 
already  been  stated:  — the  locality — the  grandeur — the  beauty  and 
loveliness  of  the  Christian's  home  in  the  "  Father's  house/'  Yes, 
they  are  mansions  of  puritij — of  uninterrupted  and  undisturbed  re- 
pose— a  ^'rest"  of  intellectual  light,  etc. 

4.  Mansions  of  Stability.  Not  like  a  tent  or  tabernacle,  alvrays 
changing  places.  There  are  no  mutations  in  heaven  —  no  rever- 
sions —  no  change  from  good  to  evil  for  they  are 

5.  Mansions  of  eternal  permanency .  "  Mansions,"  in  the  original 
Movai,  from  Mfn/w,  which  means  to  remain,  to  continue,  or  abiding 
-places — called  in  another  place,  "  everlasting  habitations,"  2  Cor. 
IV.  17,  18  ;  V.  1.  Mansions  of  immortality  !  how  different  from  our 
dwelling-place  here,  which  is  full  of  change,  sin,  sorrow,  and 
death  1 

III.  These  Mansions  are  prepared  by  Christ.  **I  go  to  pre- 
pare." 

Christ  was  going  to  his  cross  —  to  his  grave  —  to  his  intercession 
in  heaven,  to  prepare  a  place  for  his  people. 

1.  By  his  Sacrificial  death.  lie  was  going  to  that  —  going  to 
the  garden  and  its  agony — to  the  Jewish  tribunal  with  its  insults, 
mocking^,  and  scourging  —  to  Calvary  to  suffer  and  to  die.  "I 
go,"  etc.  I  have  fulfilled  the  law,  glorified  my  Father,-  and  now  I 
go  to  Golgotha,  to  endure  the  penalty  denounced  against  trans- 
gressors. The  bitter  cup  is  mingled  for  me  to  drink — the  baptism 
of  blood  is  prepared  —  the  curse  is  coming  upon  me  —  the  fire  of 
Divine  wrath  is  descending,  and  gathering  around  my  soul!  I 
go!  but  I  shrink  not;  "  for  the  joy  that  is  before  me,  I  will  endure 
the  cross,"  etc.  For  your  salvation,  I  will  die.  I  go — to  rend  the 
vail — to  break  down  the  middle  wall  of  partition  —  to  open  a  new 
and  living  way.    See  Eph.  v.  2. 

2.  By  his  resurrection.  He  was  going  to  the  grave  to  rise  —  to 
triumph  over  mortality,  that  we  might  rise  and  triumph  too.  Rom. 
iv.  25  ;  John  xi.  25  ;  TThess.  iv.  14,  etc. 

3.  By  carrying  our  nature  into  Heaven.  There  our  Forerunner 
is  for  us  entered."  Ileb.  vi.  20.  Heaven  had  been  the  abode  of 
his  Divine  nature,  and  not  as  yet  of  his  human  nature.  But  in 
that  nature  he  was  going  home,  that  by  his  spotless  sacrifice  he 
might  appear  in  the  presence  of  God  for  us. 

Tliiis  tht^  believer  mny  rejoice.  "  My  nature  is  already  in  heaven  in 
the  presence  of  my  Saviour.  I,  as  a  man,  am  now  degraded  by  sin, 
wretched,  sickly,  and  dyiiit^  —  my  nature  is  subject  to  anf^uish  and  to 
mortal  decay;  but  1  see  man  in  the  person  of  my  Redeemer  on  the 
throne  of  God.  Mean  as  man  may  be  here,  he  is  exalted  there.  The 
great  High  Priest,  who  in  human  nature  atoned  for  our  sins,  Has 


THE  HEAVENLY  MANSIONS. 


carried  that  nature,  in  inseparable  union  with  the  Divine,  into  the 
celestial  temple,  and  has  taken  possession  of  it  for  man  in  the  very 
natui  e  of  man. 

When  Christ  went  into  heaven  as  our  High-Priest,  to  present  his  owa 
sacrifice  before  the  Father  on  our  account,  he  prepared  a  place  for  us, 
which  the  Apostle  expresses  by  his  purifying  or  consecrating  the 
heavenly  places  in  wliich  we  are  to  dwell,  which  would  have  been 
polluted  by  the  entrance  of  such  sinful  creatures  into  them.  Heb.  ix. 
23,  24.  So  the  tabernacle  was  consecrated,  Ex.  xxix.  36,  37  ;  Ley. 
xvi.  16. 

Behold,  then,  Christ  preparing  a  place  for  us  by  the  adminis- 
tration  of  all  his  mediatorial  offices  in  heaven.  His  blood  falla 
upon  the  mercy-seat  —  he  pleads,  and  is  heard.  He  commissions 
his  Spirit,  and  he  descends. 

IV.  The  Certainty  of  the  existence  of  the  heavenly  man- 
sions; "  if  it  were  not  so,  I  would  have  told  you.-" 

It  is  not  my  interest  to  deceive  you.  I  *'take  pleasure  in  the 
prosperity  of  my  servants.''  I  am  the  faithful  and  true  Witness.'' 
I  can  never  deceive  those  whom  I  have  loved  with  an  everlasting 
love.  If  it  were  not  so:  — I  know  whether  it  is  so  or  not  —  and  I 
affirm  that  it  is  so  ;  for  I  have  come  forth  from  that  heaven,  my 
Father's  house,  and  that  is  "  the  kingdom  prepared  for  you,"  etc. 
My  mission  to  earth  is  a  proof  that  it  is  so  ;  for  had  there  been  no 
heaven  lost  and  to  regain,  I  should  not  have  been  sent.  You  have 
seen  my  miracles ;  they  testify  of  me.  You  know  my  sufferings 
and  privations  —  my  disinterestedness,  benevolence,  and  compas- 
sion— that  I  have  refused  earthly  honours — you  know  my  character 
— it  is  perfect,  for  I  challenge  the  whole  universe,  which  of  you 
convinceth  me  of  sin  ?  What  motive  then  could  I  have  had  in 
attempting  to  deceive  you?   I  speak  as  one  having  authority  — 

in  my  Father's  house  are  many  mansions"  —  I  am  the  Author 
of  eternal  life"  to  those  that  believe.  "  If  it  were  not  so,  I  would 
have  told  you." 

As  Mr.  Jay  observes,  <'If  it  had  not  been  so,  he  could  have  told 
them.  If  it  had  not  been  so,  he  should  have  told  them.  If  it  had  not 
been  so,  he  would  have  told  them." 

IMPROVEMENT. 

1.  Are  we  prepared  for  these  mansions  ?  For  they  are  prepared 
for  a  prepared  people.  2.  Rejoice  in  what  Christ  has  done,  and 
is  now  doing  for  you.  3.  Anticipate  the  time  when  your  tents 
shall  be  struck,  and  you  shall  enter  the  temple  above.  "I  wiU 
come  again,  and  receive  jou  to  myself,"  etc. 


THE  VOICE  OF  THE  BELOVED. 


189 


XLIY.— THE  VOICE  OF  THE  BELOVED. 

"The  voice  of  my  Beloved!  behold,  he  cometh."  —  Song  ii.  8. 

This  Song  is  a  Divine  allegory  in  the  form  of  a  pastoral ;  and 
represents  the  reciprocal  love  between  Christ  and  his  Church, 
under  figures  taken  from  the  relation  and  affection  which  subsist 
between  tlie  bridegroom  and  his  espoused  bride ;  an  emblem  con- 
tinually employed  in  Scripture.  To  understand  it  aright,  we 
must  consider  the  Redeemer  as  loving  and  beloved  of  his  Church. 
The  marriage  contract  is  already  ratified,  but  the  completion  of 
this  blessed  union  is  reserved  for  the  heavenly  state.  Let  this 
Book  be  read  with  a  spiritual  mind,  or  it  will  be  "  a  savour  of 
death  unto  death/' 

I.  The  Beloved  ;     My  Beloved.*' 

The  Beloved  had  withdrawn  from  the  bride  ;  but  with  rapture 
she  again  hears  his  voice,  and  perceives  the  tokens  of  his  return, 

leaping  upon/'  or     over  the  mountains,''  skipping  upon  the 

hills.  This  may  apply  to  the  ancient  believer's  expectation 

of  the  promised  Saviour  coming  in  the  flesh :  they  heard  his  voice 
by  the  prophets,  and  every  age  gave  fuller  intimations  of  his  ap- 
proach. Though  he  seemed  to  delay,  yet  he  was  coming  with 
speed  and  alacrity ;  nor  could  any  obstructions  prevent  his  ap- 
proach ;  but  he  would  surmount  them  as  the  hart  does  the  moun- 
tains and  hills.* 

1.  Christ  is  the  Beloved  of  the  Father.  Isa.  xlii.  1.  The  expres- 
sion, '*the  only  begotten  Son,  which  is  in  the  bosom  of  the 
Father,"  John  i.  18,  represents  the  Divine  affection.  "  This  is  my 
beloved  Son,"  etc.  Matt.  iii.  17 ;  John  xii.  23,  27—30.  "  The 
Father  loveth  the  Son,  and  hath  given  all  things  into  his  hand," 
John  iii.  35.  He  has  given  him  the  Church — its  government  is 
upon  his  shoulder" — a  commission  and  the  power  to  redeem  them 
— and  the  treasures  of  infinite  grace  with  which  to  bless  them — he 
has  exalted  him — and  given  him  universal  empire.  Ps.  ii.  8 ;  Rev. 
vix.  6,  16. 

2.  Christ  is  the  Beloved  of  the  Angels,  1  Pet.  i.  12 ;  1  Tim.  iii. 
16.  Angels  from  eternity  loved  him  —  they  admired  and  loved 
him  in  the  various  stages  of  his  life — from  his  birth  in  Bethlehem 
to  his  death  at  Golgotha.  At  his  birth  crowds  of  angels  descended 
from  heaven,  and  hovered  over  the  place  where  their  incarnate 
God  lay  in  a  manger,  Luke  ii.  10 — 14 ;  Heb.  i.  15.  At  his  tempta- 
tion, angels  ministered  unto  him,  Matt.  iv.  11.    When  agonizing 


♦  In  this  seuse  (read  verse  8th  and  9th\  "the  wall"  behind  which  he  stood,  "the 
windows''  through  which  he  looked,  and  "the  lattice"  tlirough  which  he  showed  some 
glimpses  of  lii*  jJjlory.  represent  the  types  and  ceremonies  of  the  law,  and  the  pro- 
phecies especially  relating:  to  that  event :  these  in  part  revealed  him,  yet  so  that  he 
was  concealed  from  unbelievers;  and  but  dimly  seen  by  believers;  yet  his  eyes  vrvi-*» 
apou  theoHi  and  they  became  in  some  degree  acquainted  with  him. 


190 


THE  VOICE  OF  THE  BELOVED. 


in  Gethsemane  they  were  there,  Luke  xxii.  43.  And  on  the  crosi 
they  saw  him  expire !  John  i.  51. 

Around  the  bloody  tree 

They  pressed  with  strong  desire 

That  wondrous  sight  to  see, — 

The  Lord  of  life  expire! 
And  could  their  eyes  have  known  a  teur. 
It  had  dropt  there  in  sad  surprise. 

They  watched  his  grave  —  rolled  away  the  stone  from  the  sepul- 
chre, and  opened  the  prison-doors  that  the  rising  Conqueror  might 
march  forth.    Tl  ey  formed  his  glorious  retinue  when  he  ascended. 
The  chariots  of  God,''  etc.  Ps.  Ixviii.  17. 

Yes,  when  array 'd  in  ligrht, 

The  shining  Conqueror  rode, 

They  hail'd  his  rapturous  flight, 

Up  to  the  throne  of  God ; 
And  wav'd  around  their  golden  wings, 
And  struck  their  strings  of  sweetest  sound. 

And  now  in  heaven  Jesus  is  the  darling  of  angels.  His  name 
sounds  from  all  their  harps,  and  his  love  is  the  subject  of  their 
seraphic  sengs.  They  cry  with  a  loud  voice,  Worthy  is  the 
Lamb,''  etc.  Rev.  v.  11, 12.  It  is  the  song  of  the  angels — it  is  the 
8ong  of  the  redeemed :  — 

Jesus,  the  Lord,  their  harps  employs; 

Jesus,  my  Love,  they  sing: 
Jesus,  the  name  of  both  our  joys, 

Sounds  sweet  from  every  string. 

3.  Christ  is  the  Beloved  of  Ms  people.  Unto  you  therefore 
which  believe  he  is  precious,"  1  Pet.  ii.  7,  or  preciovsness,  all  pre- 
ciousness,  and  nothing  but  preciousness.  The  world  despises  him 
and  regards  him  as  "a  rock  of  offence,"  but  he  is  precious  to  God 
who  knows  him  best  —  and  precious  to  believers.  Faith  induces 
them  to  look  upon  persons  and  things  as  God  does  ;  conforming 
their  sentiments  to  his.  Christ  is  the  Father's  beloved  Son,  in 
whom  he  is  well-pleased,  and  he  is  their  beloved  Saviour,  in  whom 
they  are  well-pleased. 

Everything  about  Christ  is  excellent  and  glorious,  and  there- 
fore they  love  him.  For  his  dignity  and  glory  —  or  his  infinite 
love  and  condescension — for  his  perfect  obedience  to  the  law — for 
his  loveliness  of  character — for  his  wise  and  beautiful  teaching  — 
for  the  work  of  redemption  —  and  the  gift  of  his  grace,  they  love 
him.  1  John  iv.  19, 

They  show  their  love  by  service  in  his  cause  —  caring  for  it, 
praying  for  it,  helping  it  forward — consecrating  to  it  every  talent. 
They  are  careful  of  his  honour  —  guard  it  from  reproach — *and 
boldly  avow  themselves  on  the  Lord's  side. 

Those  that  love  Christ,  love  all  that  belong  to  him.  They  love 
the  brethren.  1  John  iv.  7 — 11. 


THE  VOICE  OF  THE  BELOVED. 


191 


II.  The  Revelation  of  the  Beloved.  "  The  voice  ot  my  Be- 
loved/'   He  reveals  himself. 

1.  By  Ms  word.  There  his  voice  is  heard,  whether  in  the 
private  perusal  of  it,  or  in  the  public  ministration  of  it.  That 
word,  which  is  the  voice  of  the  Beloved,  speaks  his  character  — ■ 
liis'will  —  his  laws  —  his  gospel.  It  reveals  him  as  the  mighty 
Saviour.    How  sweet  is  the  voice  of  the  Beloved  in  the  gospel ! 

My  sheep  hear  my  voice,''  John  x.  27;  xvii.  37.  The  voice  of 
his  atoning  blood  sounds  sweetly  in  their  ears.  It  '^speaketh 
better  things  than  the  blood  of  Abel,"  or  of  any  of  the  ancient 
sacrifices. 

2.  By  his  Spirit  dicelUng  in  the  heart.  This  is  the  inward  voice 
of  the  Beloved  —  a  still  small  voice,  inspiring  with  light,  peace, 
joy,  faith,  patience,  hope,  etc. 

Observe  this  voice  is  pleasant;  Never  man  spake  like  this 
man." 

It  is  instructive,  giving  information  on  the  most  important 
matters.  It  is  infiueniial.  It  raises  the  dead  sinner  to  life  —  it 
calls  back  the  wanderer,  and  restores  the  prodigal  — it  animates 
the  Christian  pilgrim  to  perseverance  —  and  the  Christian  soldier 
to  continued  conflict  and  victory. 

III.  The  coming  of  Christ:  "Behold  he  cometh.''  Then  his 
voice  is  heard  as  the  signal  of  his  approach. 

1.  This  was  the  language  of  primitive  and  expectant  saints , 
"  waiting  for  the  consolation  of  Israel."  They  looked  by  faith 
over  "the  wall"  of  partition,  and  through  "the  windows"  and 
"lattices"  of- types  and  shadows,  they  saw  Christ  in  the  distance, 
and  said,  "  Behold  he  cometh." 

2.  He  came  by  his  incaimation,  when  he  came  in  the  form  of  a 
servant,  and  clothed  with  humility.  He  came  to  die.  "  I  am 
come  that  you  might  have  life,"  etc.  "  This  is  a  faithful  saying," 
etc.  1  Tim.  i.  15. 

3.  He  comes  to  the  poor  penitent  sinner  m  his  distress,  and  says, 
"  Come  unto  me,"  etc.  Matt.  xi.    "  Thy  sins  are  forgiven  thee,"  etc. 

4.  He  comes  to  the  poor,  afflicted  saint,  and  sweet  and  consola- 
tory is  his  voice.  "  My  grace  is  sufficient  for  thee,"  2  Cor.  xii.  9. 
Amid  the  darkness  and  violence  of  earth's  tempests  his  voice  is 
heard ;  "It  is  I,  be  not  afraid." 

The  language  is  expressive  of  all  the  spiritual  visits  of  Christ 
to  his  people.  He  is  ever  ready  to  restore,  revive,  heal,  comfort 
and  animate. 

5.  It  is  applicable  to  his  coming  at  death  to  receive  the  soul  to 
glory.  "Behold  he  cometh"  to  fetch  his  people  home.  Unplea- 
sant to  human  nature  is  the  messenger  employed  for  this  purpose 
—  the  "King  of  terrors," —  "death  on  the  pale  horse,"  Rev.  vi 
7,  8;  but  as  he  is  under  the  power  of  Christ,  having  been  con 
quered  by  him,  death  is  a  friend. 


192 


MAN  IN  A  FUTURE  STATE. 


"  Wh3n  grim  Death  has  lost  his  sting,  he  wears  an  angel's  face ;  and 
he  has  lost  his  sting  to  a  believer.  I  will  tell  you  how  a  believer  fee'ls 
"when  he  sees  the  pale  horse  and  his  rider.  (Rev.  vi.  7,  8.)  H'e  is 
something  like  a  young  gentleman  at  school.  The  time  of  vacation 
comes,  and  his  father  says,  will  send  for  you,  and  you  shall  come 
home."  The  young  man  has  got  every  thing  packed  up,  and  expects 
bis  father's  servant  to  come;  he  looks  out  at  the  window,  and  he  snys, 
*'Ts  my  father's  servant  coming?  0  yes;  yonder  I  see  my  father's 
pale  horse;  I  know  it  well  enough;  my  father's  servant  is  coming." 
And  when  the  servant  comes,  on  the  pale  horse,  does  he  feel  sick  ?  No  ! 
He  goes  round  to  his  poor  school-fellows,  and  shakes  hands,  and  snys, 
*'  Farewell ;  —  I  shall  be  glad  to  see  you  at  my  father's  house ;  I  shall 
be  glad  to  welcome  you  home ;  I  shall  see  my  father,  my  mother,  and 
toy  companions."  And  there  is  his  father's  servant,  on  his  father's 
pale  horse. 

So  it  is,  my  brethren,  with  an  heir  of  God,  and  a  joint-heir  with 
Christ.  When  Death  comes,  upon  his  pale  horse,  he  does  not  feel  faint: 
his  father's  servant  is  coming ;  he  shakes  hands  with  all  who  are 
around  him,  and  says,  "  Farewell ;  meet  me  in  Heaven  ;  I  will  meet 
you  at  the  pearly  gates:  and  I  will  welcome  you.  J  shall  see  my 
father,  my  mother,  my  brother,  my  relations,  and  my  friends  —  fare- 
well." "  0  death,  where  is  thy  sting;  0  grave,  where  is  thy  victory?" 
Ps.  xxiii.  4. — Dawson. 

6.  To  his  coining  in  judgment  to  complete  the  salvation  of  his 
people.      Behoid  Ke  cometh.''   1  Thess.  i.  10 ;  Jude  14 ;  Rev.  i.  7. 


XLV.     THE  IMMORTAL  CONSTITUTION  OF  MAN 
IN  A  FUTURE  STATE. 

"Neith^»r  can  tboy  die  any  more;  for  they  are  equal  unto  the  angels;  and  are  the 
iihildren  of  God,  being  the  children  of  the  resurrectioPv*'  —  Luke  xx.  36. 

The  ministry  of  Christ  consisted  of  reTelation,  teaching,  and 
the  manifestation  of  the  Divine  power  and  love.  By  the  latter  he 
proclaimed  his  credentials,  as  the  "  Sent  of  God,''  to  be  Divine ; 
by  the  former  he  instructed  the  ignorant  sinner,  and  shed  a  clear 
and  brilliant  light  over  his  future  existence.  He  vrho  is  called 
the  '^Eternal  Life,''  and  the  ''Way"  to  it,  revealed  heaven  to 
man.  He  brought  life  and  immortality  to  light  by  the  gospel, 
lie  did  that  virhich  the  wisest  sages,  or  the  most  renowned  philo- 
sophers could  not  do  with  any  degree  of  certainty.  With  them  all 

was  conjecture;  with  Christ  all  was  clear  and  decisive.  The 

doctrine  of  a  future  state  was  rejected  by  the  Sadducees ;  they 
believed  not  in  a  resurrection,  nor  in  angels  or  spirits.  They  were 
openly  profane  and  licentious — the  effect  of  regarding  human  life 
as  mere  animalism. 


MAN  IN  A  FUTURE  STATE. 


193 


In  the  context  Christ  successfully  encountered  these  infidel 
objectors.  They  attempted  to  embarrass  him  by  proposing  what 
appeared  to  them  a  difficulty;  v.  27 — 33.  The  inference  which 
they  desired  to  deduce  from  it  was  the  impossibility  of  a  resur- 
rection. The  answer  of  Christ  is  sublime  and  overwhelming; 
V.  34—38. 

The  language  employed  by  Christ  indicates, 

I.  That  in  a  future  state,  there  will  be  a  new  constitution  op 
Society. 

Here  Society  is  characterized  by  sensualism,  sin,  and  sorrow. 
In  heaven  these  will  not  exist  at  all.  "  The  children  of  this  world 
marry,  and  are  given  in  marriage, —  but  there  they  ''neither 
marry  nor  are  given  in  marriage,"  v.  34,  35.  There  will  be  no 
sexual  unions,  as  in  this  world —  but  the  absence  of  all  sensualism. 
Marriage  is  intended  only  for  the  present  world,  to  replenish  the 
earth,  and  to  repair  the  ravages  that  death  continually  makes 
amongst  its  inhabitants.  Marriage  is  a  Divine  ordinance,  and 
when  properly  contracted  bjr  the  respective  parties,  highly  honour- 
able ;  but  in  multitudes  of  instances  it  is  associated  with  sin,  and 
in  all  cases  with  pain  and  sorrow. 

The  population  of  heaven  never  decreases — it  is  always  increas- 
ing, and  will  do  so  till  God  shall  have  gathered  together  there  all 
his  redeemed  people,  who  will  be  sinless,  glorious,  and  immortal. 
**  Neither  can  they  die  any  more/^  As  there  will  be  no  death 
there,  sexual  unions  will  be  unnecessary ;  for  they  are  equal 
unto  the  angels,  and  are  the  children  of  God,  being  the  children 
of  the  resurrection." 

How  mean  and  grovelling  does  the  life  of  man  appear  here ! 
What  multitudes  resemble,  or  exceed,  *'  the  beasts  that  perish." 
Ps.  xlix.  12.  *'The  works  of  the  flesh  are"  frequently  and 
most  awfully     manifest."    A  perusal  of  Rom.  i.  18 — 32,  will 

exhibit  to  us  the  debased  state  of  humanity.  But  through  the 

blessed  redemption  of  Christ  the  saints  shall  be  constituted  to 
mingle  with  ethereal  spirits  before  the  throne.  Their  bodies  will 
be  rendered  spiritual,  and  all  their  employments  and  pleasures 
will  be  pure,  intellectual,  and  angelic.    Divine  grace 

Will  lift  them  from  this  abject  to  sublime; 
This  flux  to  permanent;  this  dark  to  day; 
This  foul  to  pure;  this  turbid  to  serene; 
This  mean  to  mighty!  And  place  them  whera 
Sin  will  deform  no  more! 

II.  For  the  Society  of  heaven  Christians  will  be  adapted  pri- 
marily BY  BEING  DISEMBODIED,  AND  ULTIMATELY  BY  THE  GLORIOUS 
RESURRECTION  OF  THEIR  BODIES;  V.  35. 

The  spirit  of  the  believer  at  death  quits  the  earthly  tenement 
for  ever.  He  is  absent  from  the  body,  and  present  with  the 
Lord."  2  Cor.  v.  1—6.  Absent  from  a  body  humbled  and  debased 
by  sin.  ^  Absent  from  a  body  sluggish  and  inert,  altogether  dis- 
proportionod  to  the  activity  of  the  mind ;  and  often  found  to  be  an 
17  X 


194 


MAN  IN  A  FUTURE  STATE. 


impediment  to  its  operations ; — a  body  iivhich  Pagan  pliilosophers 
denominated  the  sepulchre  of  the  soul,  and  the  prison  of  the  spirit. 
Absent  from  a^body  which  is  full  of  moral  corruption  and  defile- 
ment ;  being  the  principal  source  of  temptation,  as  the  gratifica- 
tion of  its  various  appetites  are  more  sensible  and  urgent  than  that 
of  the  mental  appetite.  The  body  is  dead  because  of  sin/^  Ab- 
pent  from  a  body  constantly  liable  to  pain  and  sickness,  of  frail 
and  feeble  texture,  whose  foundation  is  the  dust,  and  which  is  ever 
tending  to  decay. 

Therefore,  being  free  from  this  corrupt  and  gravitating  weight 
of  earthly  matter,  the  soul  will  be  prepared  for,  and  spring  up,  to 
enjoy  all  the  felicities  of  the  heavenly  inheritance. 

And  even  the  body  itself  will  be  adapted  by  Divine  power  to 
inherit  the  kingdom  of  heaven.  From  sin,  corruption,  inertness, 
pain,  sickness,  and  death,  it  will  be  perfectly  delivered.  "For 
our  conversation  is  in  heaven,*'  etc.  Phil.  iii.  20,  21  The  body 
will  then  be  invested  with  spiritual  properties;  for  "it  is  sown  a 
natural  body,  but  it  shall  be  raised  a  spiritual  body.''  At  the 
resurrection,  corruption  shall  be  left  behind  in  the  grave,  and 
through  the  endless  ages  of  eternity  shall  never  appear  to  deface 
the  beauty,  or  interrupt  the  health  of  the  blessed.  "  It  is  sown  in 
corruption,  it  is  raised  in  incorruption."  "  It  is  sown  in  weak- 
ness, it  is  raised  in  power."  There  shall  be  given  to  it  the  strength 
and  energy  of  an  angel,  to  qualify  it  to  bear  and  enjoy  that  "  ex- 
ceeding and  eternal  weight  of  glory."  Inconceivable  to  our  minds 
will  be  the  strength  of  the  glorified  bodies  of  the  redeemed,  when 
they  shall  come  forth  from  the  tomb,  fitted  for  being  placed  in  the 
presence  of  the  unveiled  splendour  of  Jehovah  !  Wonderful  con- 
trast!  a  body  languishing  amid  the  weakness  of  approaching  dis- 
solution, scarcely  able  to  bear  the  gentlest  whisper  of  the  human 
voice,  —  and  this  same  body,  in  a  future  period  of  its  being,  fitted 
to  endure  and  enjoy  the  matchless  glories  of  heaven. 

Thus  both  soul  and  body  are  prepared  for  God's  dwelling-place, 
where  they  "neither  marry,  nor  are  given  in  marriage."  Chris- 
tians will  be  raised  to  associations  more  lasting — to  emplo^-ments 
more  dignified,  and  to  pleasures  more  satisfying  than  those  below 
the  skies.  How  mean  and  transitory  will  earthly  connections 
appear  to  the  glorified  saint,  when  contrasted  with  the  everlasting 
friendships  of  heaven!  It  is  a  pleasing  thought  that  though  no 
connections  will  exist  there  similar  to  earthly  ones,  yet  the  most 
refined  enjoyments  of  a  social  nature  will  be  experienced.  The 
heavenly  inhabitants  will  be  actuated  by  one  feeling.  The  Al- 
mighty Spirit,  like  the  living  creature  in  the  wheels,  moving  every 
mind,  the  most  entire  harmony  will  exist.  The  whole  will  be  as 
one  family,  —  a  family  in  which  love  will  be  the  predominating 
emotion,  and  which  will  be  always  on  the  increase.  They  will 
have  one  name  ;  for  "  of  Jesus  the  whole  family  in  heaven  and 
earth  is  named." 

III.  This  representation  indicates  the  total  annihilation  of 
DEATH,  and  therefore  a  state  of  immortality.  "Neither  can  they 


MAN  IN  A  FUTURE  STATE. 


195 


die  any  more."  It  is  delightful  to  think  of  a  world  where  death 
will  be  unknown.    For  only  consider, 

1.  Death  is  the  effect  of  sin.  2.  It  is  the  extinction  of  life: 

the  strength  departs — the  blood  congeals  —  the  pulsation  stops  — 
the  lungs  heave  no  more — earthly  possessions  and  ties  are  surren- 
dered. 3.  It  is  painful  to  the  dying,  and  to  surviving  relatives 

and  friends,  deeply  affecting.  4.  Death  conducts  the  soul  to  its 

eternal  destiny  —  to  everlasting  life,  or  to  the  blackness  of  dark- 
ness for  ever. 

Ever  since  sin  entered  this  world,  death  has  committed  its  fear- 
ful ravages,  and  cast  its  sombre  shadows  over  all  human  society. 
This  is  a  dying  world.  Our  fathers,  where  are  they,  and  the 
prophets,  do  they  live  for  ever?*'  Where,  under  heaven,  is  the. 
place  in  which  are  not  deposited  the  ashes  of  the  saints  ?  In  what 
locality  find  we  not  a  sepulchre  and  a  waving  cypress?  And  still 
the  "King  of  terrors''  triumphs!  Daily,  hourly,  every  moment, 
he  smites,  and  as  often  the  church  mourns.  She  looks  around  for 
her  prophets,  but  they  are  not :  for  her  apostles,  but  they  are  not ; 
for  her  reformers,  but  they  are  not ;  for  her  missionaries,  but  they 
are  not ;  for  her  pastors  and  teachers  of  former  generations,  but 
they  are  not ;  for  lover,  friend,  and  Christian  brother,  but  they 
are  all  'gone  down  to  the  shades  of  darkness. 

But  lift  up  your  eyes  to  the  land  of  immortality.  Neither  can 
they  die  any  more,''  for  they  are  saved  by  Christ,  For  them  he 
*'  has  abolished  death,"  and  triumphed  over  the  grave.  He  paid 
the  penalty  which  sin  had  merited,  which  rendered  death  dreadful. 
He  has  entered  the  grave  and  risen  from  it  as  the  first  fruits  of 
those  that  sleep.  The  exaltation  of  Christ  is  the  pledge  that  they 
*^  can  die  no  more."  **  Because  I  live,  ye  shall  live  also."  They 
can  die  no  more,  because  death  shall  he  absolutely  destroyed.  ^'  He 
will  swallow  up  death  in  victory."  The  last  enemy  that  shall 
be  destroyed  is  death."  "And  death  and  hell  were  cast  into  the 
lake  of  fire."  Rev.  xx.  11 — 15.  "  Neither  can  they  die  any  more," 
for  they  are  immortal  as  God  is  immortal.  The  bodies  of  the  saints 
are  gone  to  the  grave,  but  their  spirits  "  live  unto  God,"  or  with 
him.  See  ver.  37,  38.  Here  the  doctrine  of  immortality  is  clearly 
taught. 

**  Let  it  be  observed,  that  Abraham  was  dead  upwards  of  800  years 
before  these  words  were  spoken  to  Moses:  yet  still  God  calls  himself 
the  God  of  Abraham,  etc.  Now  Christ  properly  observes  that  God  is 
not  the  God  of  the  dead  (that  word  being  equal,  in  the  sense  of  the 
Sadducees,  to  an  eternal  annihilation) ^  hut  of  the  living;  it  therefore 
follows  that  if  he  be  the  God  of  Abraham,  Isaac,  and  Jacob,  these  are 
no^  dead,  but  alive;  alive  with  God,  though  they  had  ceased,  for  some 
hundreds  of  years,  to  exist  among  mortals.  We  may  see  from  this,  that 
our  Lord  comhnts  and  confutes  another  opinion  of  the  Sadducees,  viz., 
that  there  is  neither  angel  nor  spirit ;  hy  showing  that  the  soul  is  not  on'iy 
immortal,  but  lives  with  Qoi,  even  while  the  body  is  detained  in  the  dust 
of  the  earthy  which  body  is  afterwards  to  be  raised  to  life,  and  united 


196 


MAN  IN  A  FUTURE  STATE. 


^ith  its  soul  by  the  miraculous  power  of  God,  of  which  power  they 
ehowed  themselves  to  be  ignorant  when  they  denied  the  poisibiliti/  of  a 
resurrection.^'  —  Z)r,  A.  Clark. 

IV.  The  Heavenly  State  will  be  of  an  angelic  character  ; 
**  they  are  equal  unto  the  angels/^  who  neither  marry  nor  die,  but 
are  immortal.  Matt.  xxii.  30.  *' Equal  to  the  angels/'  or  **as  the 
angels.'' 

1.  In  perfect  freedom  from  animal  and  seyisiial  appetites.  Ange'  s 
have  never  been  associated  with  humanity.  Their  felicity  has 
been  infinitely  greater,  more  refined  and  satisfactory  than  any  to 
be  derived  from  animal  nature.  When  Christians  shall  be  assimi- 
lated to  angels  there  will  not  be  experienced  one  particle  of  regret 
for  the  surrender  of  earthly  associations,  however  tender  and  en- 
dearing they  may  have  been. 

2.  Equal  to  angels  in  perfect  purity,  not  having  spot,"  etc. 
Angels  have  never  sinned.  Goodness  in  them  has  been  increasing 
from  the  dawn  of  their  being  until  now.  How  great  their  sanc- 
tity !  How  lovely  their  appearance !  Virtue,  even  in  this  world, 
-is  lovely  and  commanding ;  what  must  be  its  influence  when  seen 
in  perfection  ? 

3.  Equal  to  angels  in  knotdedge.  The  capacity  will  be  expanded 
to  comprehend,  like  them,  the  wondrous  operations  of  Jehovah's 
hand. 

4.  Equal  to  angels  in  beauty.  A  man  remarkably  intelligent, 
and  possessing  great  moral  excellence,  is  a  beautiful  character. 
How  beautiful  must  an  angel  be,  perfectly  free  from  animalism, 
sin,  and  ignorance!  Sin  has  marred  the  whole  creation.  What- 
ever ugliness  and  deformity  we  see  around  us,  all  has  been  oc- 
casioned by  sin.* 

5.  Equal  to  angels  in  immorfality  In  their  employments,  they 
will  never  tire  —  age  will  never  impair  their  powers  —  their  plea- 
sures are  immortal,  and  cannot  satiate  —  the  infinitely  varied 
sources  of  their  happiness  can  never  be  exhausted.  Like  God  — 
like  angels,  the  saints  will  be  immortal,  and  shall  "  die  no  more." 

V.  For  the  Heavenly  state,  Christians  have  now  the  prepa- 
ration AND  THE  HOPE.  Being  the  children  of  God,  and  of  the 
resurrection."    This  implies, 

1.  Their  belief  in  the  gospel,  and  their  reliance  upon  Christ  for 


*  "If  we  were  never  afflicted  with  any  disease;  if  we  were  never  1o  indulsre  in  pny 
degree  of  sinful  passion;  and  if  were  never  to  depart  in  our  affections  from  Go(i, 
but  wpre  continually  to  have  them  in  entire  subjection  to  him,  it  is  impossiVle  to 
iay  what  might  be  the  effect  of  this  on  the  appearance  of  our  bodies.  Ilnd  Adam 
remained  sinless,  it  is  a  possible,  if  not  a  likely  thinir,  that  he  would,  down  to  the 
latest  day  of  his  residence  in  this  world,  have  retained  all  the  freshness  and  viirour  of 
appearance  which  he  possessed  when  he  came  at  first  out  of  the  hands  of  the  Creator. 
Bin.  there  is  every  reason  to  believe,  has  not  only  marred  the  moral  beauty  of  the 
Foul.  but  has  spoiled  the  very  appearance  of  our  bodies.  And  it  is  perhaps  in  conse- 
quence of  The  entire  absence  of  sin  jmione  the  angels,  that  one  of  them,  after  the  l:«p8« 
of  four  thousand  years  at  least,  appeared  to  Mary  still  as  but  a  young  man.  This  idea, 
Rise,  may  help  lis  to  understand  in  what  manner  the  saints  in  heaven  will  retain  atf 
thflir  freEbness  and  beauty  throuijhout  the  ages  of  eternity.'*  —  Leslie. 


MAN  IN  A  FUTURE  STATE. 


197 


salvation.  Christ  "  was  delivered  for  our  offences,  and  rose  again 
for  our  justification."  As  penitent  sinners,  feeling  themselves 
helpless,  and  ready  to  perish,  they  depend  upon  Christ^s  finished 
work,  as  confirmed  and  rendered  valid  by  his  resurrection. 

2.  They  are  adopted  into  the  family  of  God.  Being  the  children 
of  God."  'Rom.  viii.  15—17. 

This  is  their  preparation  for  heaven,  and  the  basis  of  their  hope 
of  it.  Hence  at  ver.  35,  it  is  said,  But  they  which  shall  be  ac- 
counted worthy  to  obtain  that  world,  and  the  resurrection  from 
the  dead."  A  parallel  passage  occurs  in  Rev.  iii.  4,  *'  Thou  hast 
a  few  names  even  in  Sardis  which  have  not  defiled  their  garments  ; 
and  they  shall  walk  with  me  in  white:  for  they  are  worthy." 
Made  worthy,  not  by  human  merit, — not  by  self-righteousness, 
but  by  the  blood  of  Christ.  The  infinite  merit  of  his  sacrifice  is 
appropriated  to  them.  That  constitutes  the  robe  of  righteousness 
in  which  they  will  boldly  appear  in  the  presence  of  God.  Hence 
believers  rejoice  in  hope:  "  For  if  we  believe  that  Jesus  died  and 
rose  again,  even  so  them  also  who  sleep  in  Jesus  will  God  brin^ 
with  him."  1  Thess.  iv.  14,  etc. 

It  is  evident  therefore  that  there  must  be  a  realization  of  Christ's 
power  on  earth  in  order  to  i-ealize  it  hereafter.  In  John  vi.  51,  it  is 
written,  "I  am  the  living  bread,  etc.— whoso  eateth  my  flesh  and 
drinketh  my  blood,  hath  eternal  life,  and  1  will  raise  him  up  at  the  last 
day;''^  indicating  the  union  subsisting  betwixt  the  Redeemer  and  the 
redeemed — a  union  close  and  indissoluble.  That  which  we  eat  becomes 
a  part  of  ourselves ;  our  very  flesh,  and  blood,  and  bones.  Those  then 
who  really  by  faith  apprehend,  or  lay  hold  of  Christ,  are  one  with  him, 
mystically  and  spiritually,  and  shall  consequently  know  the  "power  of 
his  resurrection,"  or  be    raised  up  at  the  last  day.'* 

IMPROVEMENT. 

1.  What  a  glorious  prospect  has  the  Christian  be'fore  him  I 
How  dreadful  the  prospect  of  the  unregenerate ! 

2.  How  consoling  is  this  subject  under  bereavement!  We 
shall  join  our  brethren  who  are  gone  before  us  to  heaven,  and  wo 
shall  "  die  no  more." 

3.  How  thankful  ought  we  to  be  for  God's  unspeakable  gift  — 
the  suffering  and  dying,  ye\'  risen  and  triumphant  Jesus  I 


17* 


198  INFIDELITY. 


XLYL— INFIDELITY,  OR  THE  REJEOTION  OP 
GOD'S  WORD. 

**  The  wise  men  are  ashamed,  they  are  dismayed  and  taken :  lo,  they  have  rejected 
Ihe  word  of  the  Lord ;  and  what  wisdom  is  in  them  ?  " —  Jer.  Tiii.  9. 

A  DREADFUL  charge  is  here  brought  against  the  Jews.  It  is 
that  of  infidelity,  or  practical  contempt  of  God's  word.  Yet  in  the 
pride  of  their  hearts  they  valued  tnemselves  for  their  superior 
Knowledge,  and  the  possession  of  the  law.  But  what  ground  had 
they  for  boasting,  w^hen  they  were  guilty  of  the  most  atrocious 
idolatry  and  iniquity  ?  They  might  as  well  have  been  left  in 
ignorance  with  the  poor  Gentiles.  What  wisdom  could  there  be 
in  these  Scribes  who  rejected  the  truths,  precepts,  and  warnings 
of  God's  word?  They  would  ultimately  be  ashamed  and  con- 
founded with  their  hypocrisy  and  rejection  of  the  Divine  precepts. 
The  same  language  may  be  applied  to  thousands  now  who  reject 
Divine  revelation,  not  for  any  valid  reasons,  but  as  prompted  by  a 
wicked  and  degenerate  heart. 

I.  The  Nature  of  Infidelitf. 

Tt  is  "  rejecting  the  word  of  the  Lord."  This  will  apply  to  the 
unbelieving  world  generally ;  to  whom  the  gospel  has  been 
preached,  and  treated  by  them  with  the  utmost  indifierence. 
Many  of  these  may  not  deny  the  truth  of  revelation,  yet  they 
attach  no  importance  to  it.  Others  go  so  far  as  not  to  believe,  and 
avowedly  reject  the  testimcmy  of  Divine  revelation.  The  infidelity 
of  such  persons  is  open,  acknowledged,  and  systematic.  Christi- 
anity they  regard  as  an  imposture  and  a  falsehood  ;  and  the  hatred 
of  some  to  Christianity  is  so  extreme  that  they  would  gladly  dispel 
it  from  the  embrace  of  mankind. 

Infidelity  has  existed  in  every  age.  Our  first  parents  became 
infidel  when  they  listened  to  the  suggestions  of  the  Evil  One  in 
Paradise.  Infidelity  characterized  their  descendants,  producing 
that  vast  amount  of  wickedness  which  was  sta3'ed  by  the  deluge. 
Infidelity  appeared  again  in  the  unhallowed  building  of  Babel. 
Infidelity  was  the  great  destroying  sin  of  the  Jewish  nation  in  the 
times  of  the  prophets ;  and  when  Christ  appeared,  infidelity  ran- 
coured  in  the  hearts  of  the  Jews,  who  pronounced  Christ  to  be  an 
impostor,  and  murdered  him  on  the  cross.  .  Infidelity  excited  the 
Greek  to  regard  the  gospel  as  foolishness,  and  to  deride  the  resur- 
rection from  the  dead.  What  were  the  Pharisees  and  Sadducees 
generally,  but  infidels  ?  Infidelity  instigated  the  church  of  Rome 
to  unsheath  the  sword,  and  kindle  the  fire  of  persecution,  in  order 

to  obscure  the  purity  of  religion.  And  at  the  present  day, 

infidelity  in  various  forms,  determinately  besieges  the  citadel  of 
Divine  truth,  and  with  infernal  hate  exclaims,  "  Raze  it,  raze  it  to 
the  ground. 


INFIDELITY. 


199 


The  various  forms  of  infidelity  may  be  briefly  enumerated:  —  The 
denial  of  the  Divine  Exi.stence,  or  absolute  Athei:;m;  the  denial  of  the 
Divine  Personality,  or  Pantheism,  {i.  e.  God  in  every  thing,  and  every 
thing  in  God,  Nature  absorbed  in  Deity.  God  is  in  man,  a  tree.  etc. 
— nnd  man,  or  a  tree,  etc.,  is  in  God)  ;  the  denial  of  the  Divine  Provi- 
dential Government,  or  Nnturaiism  ;  the  denial  of  the  Divine  Redemp- 
tion, (including  the  docti'ine  of  the  Trinity,  Atonement,  and  Spirit's 
influences)  or  Pseudo-Spiritualism:  to  which  may  be  added  the  denial 
of  Man's  Responsibility,  or  indifterentism,  and  the  denial  of  the  Power 
of  Godliness.  Such  persons  dismiss  the  doctrine  of  a  future  state,  as 
a  cunningly  devised  fable,  the  phantom  of  priestcraft  and  superstition, 
and  pronounce  death  to  be  the  end  of  all  existence — absolute  annihila- 
tion. 

II.  The  Cause  of  Infidelity,  or,  why  do  men  reject  Christi- 
anity? 

The  causes  of  infidelity  are  more  moral  than  intellectual. 

This  persuasion  is  greatly  strengthened  by  a  perusal  of  the  produc- 
tions of  modern  infidel  writers.  Nothing  can  be  more  contemptible,'* 
says  Professor  Garbett,  **than  the  argumentative  resources  of  modern 
infidelity.  It  does  not  reason,  it  only  postulates ;  it  dreams  and  it  dog- 
matises. Nor  can  it  claim  invention.^^  The  general  strain  of  argument 
brought  to  bear  against  Christianity  by  its  modern  assailants,  would 
not  be  tolerated  for  a  moment  within  the  province  of  purely  literary 
criticism.  The  determination  to  withstand  every  thing  like  reasonable 
evidence,  contrasts  very  much  with  the  feeble  argumentation  by  which 
many  of  the  truths  of  religion  are  set  aside. 

1.  Infidelity  arises  from  the  depravity  of  the  heart.  As  the  heart 
is  depraved,  it  loves  neither  God  nor  his  vrord.  The  heart  is  im- 
pure, and  therefore  resists  every  thing  like  moral  restraint.  W© 
might  appeal  to  the  experience  of  infidels,  and  say,  What  was  the 
first  step  in  the  process  by  which  your  minds  abandoned  religion  ? 
Was  it  by  a  deep  serious  examination  of  the  claims  of  Scripture, 
and  a  conviction  that  they  were  not  supported?  or  was  it  not 
rather  because  you  felt  the  claims  of  Christian  duty  to  be  strict, 
more  strict  than  you  wished,  and  then  to  be  rid  of  their  influence, 
denied  their  obligation?  While  the  unbelief  some  has  begun  in 
a  spirit  of  speculation,  in  more  its  origin  has  been  in  an  immoral 
life ;  they  have  indulged  in  and  courted  the  speculations  of  scepti- 
cism to  gloze  over  licentiousness,  or  to  still  the  remonstrances  of 
conscience. 

Ah!  ''the  heart  is  deceitful  above  all  things,^'  etc.;  it  hates 
God,  and  recoils,  in  hostility,  from  the  doctrines  and  precepts  of 

the  gospel  the  corrupt  heart  is  the  grand  source  of  infidelity. 

This  is  the  polluted  fountain  from  whence  flows  the  most  perni- 
cious streams  on  human  society.  This  is  the  fatal  poison-tree  from 
whose  leaves  has  extended  the  wide  prevailing  pestilence  which 
blasts,  and  withers,  and  destroys,  and  consigns  all  within  the 
sphere  of  its  influence  to  one  uniform  spiritual  death  and  desola- 
tion.   Ho  who  "saw  with  open  eyi  the  mystery  of  the  soul," 


200 


INFIDELITY. 


accounted  for  the  rejection  or  feeble  influence  of  his  gospel  by 
saying,  **  Men  love  darkness  rather  than  light/^  etc. 

•2.  Ignorance.  (See  page  178.)  On  this  subject  we  quote  the 
foUoAYing  striking  remarks:  — 

*'Mnny  unbelievers  desire  knowledge  on  the  grent  subject,  but  they 
never  undergo  the  labour  of  research.  We  suppose  that  of  nil  the 
scoffers  who  were  to  come  in  the  hist  days,  and  who  were  to  be  wilfully 
jornorMnt.  tl)ere  is  scnrcoly  one  but  would  be  willing  to  receive  historic 
knowledge  at  leavt,  provided  an  angel  could  just  grasp  it  in  his  hand, 
and  tlirow  it  into  his  brain,  without  any  exertion  on  his  part.  But  the 
toil  of  research  he  never  encounters.  He  may  snatch  at  some  plausible 
objection  to  truth,  as  he  hears  it  repeated ;  but  to  impartial  investiga- 
tion he  is  an  uirer  stranger.  As  for  those  who  think  they  have  inves- 
tigated very  laboriously,  but  who  have  not  investigated  at  all,  we  will 
notice  them  in  considering  another  part  of  this  subject.  The  millions 
of  scoffers  who  have  come,  and  who  now  live,  are  ignorant  of  Bible  facta 
and  Bible  language.  The  profound  and  the  unlettered,  the  wealthy 
and  the  indigent,  the  talented  and  the  stupid,  are  ignorant  of  Bible 
facts  and  Bible  language.  To  some,  this  may  sound  strange,  but  it  ia 
not  hard  to  prove.  The  matter  may  be  easily  tested.  The  scoffers  live 
now,  and  you  may  approach  and  converse  with  them.  During  a  ten- 
years'  search,  you  are  not  likely  to  find  one  exception  to  the  general 
statement.  There  was  one  who  tried  this  for  eighteen  years,  to  see  if 
he  could  meet  with  any  one  who  cast  away  the  Bible,  and  who  was  at 
the  same  time  acquainted  with  its  contents,  and  with  the  ancient 
literature  connected  with  the  Bible.  He  found  some  who  at  first  de- 
clared themselves  acquainted  with  the  subject,  but  who  really  were 
not.  After  asking  them,  in  an  affectionate  manner  a  few  questions, 
the}''  generally  confessed  that  their  knowledge  did  not  extend  far.  But 
this  fact  can  be  seen  more  clearly  while  looking  at  examples  of  wilful 
ignorance.^^  —  Nelson, 

Infidels  are  ignorant  of  the  language  of.  the  Bible,  and  that  is 
the  reason  of  their  taking  and  representing  mere  apparent  dis- 
crepancies and  inaccurate  translations  as  real  or  correct,  and 
exposing  them  to  ridicule. 

Hence  they  refer  to  the  conduct  of  the  Israelites,  when  going  out  of 
Egypt,  they  borrowed  jewels  of  the  Egyptians.  They  insist  that  the 
Israelites  acted  dishonestly,  because  the  *' borrowiiifr implie«l  they 
were  to  return  them,  which  they  never  did.  But  the  difficulty  vanishes 
when  the  word  rendered  borrow  is  literally  translated,  as  it  should 
be,  *' ask" — "They  asked  of  the  Egyptians  jewels."  Hence  we  read 
in  the  next  verse,  "And  the  Lord  gave  the  people  favour  in  the  sight 
of  the  Egyptians,  so  that  they  gave  unto  them"  (lent  we  have  it, 
according  to  the  analogy  of  the  previous  word  "borrowed")  "such 
things  as  they  required."  A  simple  act  of  borrowing  required  no 
Divine  interposition  ;  but  in  the  giving  of  the  Egyptians,  tlje  super- 
natural interference  was  employed,  that  the  Egyptians  might  be  led  to 
give  them  what  they  asked. 

Infidels  generally  are  ignorant  of  philosopliy. 


INFIDEUTT. 


201 


Not  long  ago,  a  discovery  was  said  to  have  been  made  as  to  the  chI- 
culatioa  of  the  age  of  the  earth,  resting  on  Hindoo  chronology,  which, 
according  to  French  astronomy,  was  to  overthrow  Moses,  and  through 
him  Christ,  but  which  was  itself  overthrown  by  La  Place,  himself  an 

iutidel,  who  proved  that  the  whole  proceeded  in  a  mistake.  Again, 

*'How  absurd,"  it  is  argued,  *Mor  Scripture  to  say  that  light  was 
created  before  the  sun !  Every  school-boy  knows  that  light  cannot 
exist  without  the  sun."  But  no  absurdity  is  manifest  by  considering 
tliat  the  word  light,"  Gen.  i.  3,  refers  to  that  substance  or  fluid 
which,  when  operated  upon  in  a  certain  manner,  produces  the  phe- 
nomenon called  light,  quite  irrespective  of  any  such  operation,  or  of 
the  state  in  which  it  then  existed.  The  word  in  the  original  alsa 
means,  caloric,  lightning,  etc. 

The  ignorance  of  infidels  might  be  further  proved,  but  the  pre- 
ceding instances  may  sufiice.  Let  the  statement  of  Lord  Bacon 
(well  qualified  in  every  respect  to  give  an  opinion)  not  be  for 
gotten  :  —  "A  very  little  philosophy  may  incline  a  man's  mind  to 
atheism,  but  depth  in  philosophy  bringeth  man's  mind  about  to 
religion."  Multitudes,  who  in  the  outset  of  life,  in  the  pride  of  a 
little  learning  and  prating  philosophy,  have  disbelieved  in  Chris- 
tianity, when  they  have  more  closely  investigated  science  and 
truth,  have  been  the  first  to  avow  it,  and  the  boldest  to  main- 
tain it. 

We  deny  not  the  mental  distinction  of  some  unbelievers.  We  dis- 
parage not  the  high  attainments  of  Bolingbroke,  Hume,  or  Gibbon,  in 
our  own  land ;  or  Voltaire,  Condorcet,  or  Mirabeau,  in  France.  But 
they  have  been  exceeded  in  talent  by  the  advocates  of  Christianity, 
Look  to  Barrow,  Taylor.  Tillotson,  Butler,  Palej^  etc.,  etc.,  in  thi* 
Episcopal  church  —  to  Howe,  Baxter,  Watts,  Doddridge,  Fuller,  Hall, 
Wardlaw,  Chalmers,  etc.,  in  Dissent.  They  were  giants  in  intellect 
Then,  apart  from  the  priesthood,  we  refer  to  Lord  Bacon,  the  foundei 
of  that  philosophy  which  has  changed  the  character  of  metaphysics  and 
morals;  to  John  Locke,  who  dived  into  the  human  mind  in  its  most 
secret  mysteries,  by  the  most  beautiful  analogies,  and  evolved  its  pro- 
cesses; to  the  Hon.  Robert  Boyle,  a  person  distinguished  by  the  greatest 
attainments  and  research;  to  Sir  Isaac  Newton;  to  Milton,  and  to 
h  )Sts  of  individuals  who  in  their  time  were  the  great  unpaid  advocates 
of  religion,  without  being  its  priests. 

Does  the  modern  history  of  infidelity  exhibit  any  instances  of  high 

and  commanding  talent  arrayed  in  support  of  it?  InfidtlUy  is  not 

an  intellectual  state;  for  if  it  were  so,  we  should  be  entitled  to  expect 
among  its  advocates  minds  most  transcendant — -most  fitted  to  grapple 
with  the  pretensions  and  expose  the  hollowness  of  religion.  But  in 
the  fact  that  Christians  have  given  tone  to  a  nation's  feelings  and 
habits  of  thought,  it  is  not  owing  to  their  want  of  intellect  and  reason- 
ing power,  that  their  belief  in  that  religion  exists;  nor  is  it  owing  to 
the  superior  intellect  or  acuteness  of  the  intellect  of  infidels,  that  they 
are  intide's, — but  to  the  moral  cause  previously  stated.  It  is  true 
that  irjfi  lelity  often  affects  an  intellectual  speculative  air  to  cover  its 
moral  deformity,  and  that  infidels  often  claim  and  too  easily  at  ain  the 
reputation  of  cleverness  because  they  doubt  —  but  how  ofteu  is  this 


202 


INFIDELITY. 


lntellectuf\lity  found  to  be  merely  superficial,  and  the  cause  of  infidelity 
found  to  be  of  an  immoral  character! 

3.  Speculative  philosophy  may  be  regarded  as  another  cause  of 
iafidelity.  It  is  the  natural  consequence  of  the  mind's  desire 
to  penetrate  into  the  mysteries  of  existence,  and  to  know  all 
things  

*'  This,  in  itself,  is  not  to  be  regarded  as  an  evil.  It  indicates  a 
tliinkit:g  and  reflecting  age,  and  marks  the  advancement  of  a  commu- 
nity in  mental  culture.  The  evil  is,  when  it  spurns  the  investigation 
of  palpable  facts  and  indubitable  evidence,  treats  as  empirical  the 
honest  method  of  induction,  and  incautiously  passes  the  bounds  of  all 
fair  and  legitimate  inquiry.  Then  it  becomes  intolerant  of  the  world 
of  realities,  is  vainly  puffed  up,  and,  intruding  into  those  things  which 
are  not  seen,  would,  instead  of  proving  a  handmaid  to  true  religion, 
assume  the  air  of  an  imperious  mistress,  and  decide  its  shape,  dress, 
and  laws.  To  this  charge,  the  greater  number  of  the  systems  of 
philosophy  that  have  emanated  from  the  schools  must  plead  guilty.'* 
— Pearson. 

4.  Political  agitation.  When  politicians  have  developed  schemes 
designed,  as  they  enthusiastically  believed,  for  the  amelioration 
of  their  species,  they  have  in  many  instances  demanded  the  co- 
operation of  Christians :  and  because  they  could  not  conscientiously 
give  that  co-operation,  Christianity  and  its  adherents  have  met 
with  their  most  violent  opposition.  It  is  unquestionable  that  mis- 
rule, unnecessary  burdens,  abuses  both  in  church  and  state  are 
very  distasteful,  but  they  are  not  to  be  removed  by  violence  and 

inconsistency.  Political  agitation,  if  not  regulated  by  true 

wisdom,  is  a  withering  and  freezing  thing — it  produces  indiffer- 
entism,  and  gradually  draws  away  the  soul  from  God  —  it  has 
made  multitudes  of  infidels. 

5.  Sectarianism  may  be  regarded  as  another  cause  of  infidelity: 

"Sectarianism  has  been  the  bane  of  the  church.  Multiplied  divisionii 
have  weakened  her  energies.'  A  vast  amount  of  zeal  and  power,  which 
should  have  been  brought  to  bear  on  the  conversion  of  the  world,  has 
been  expended  in  assailing  and  defending  the  several  points  on  which 
the  Christian  community  has  been  split  into  fragments.  Christen i^ora 
has  often  resembled  a  battle-field,  in  which  the  several  detachments 
of  the  same  army,  instead  of  combining  in  one  aggressive  movement 
against  the  common  foe,  have  raised  the  shout  of  war  against  each 
other.  The  enemy,  meanwhile,  has  exulted  at  the  sight,  and  not  only 
been  fortified  in  the  belief  that  Christianity  is  a  profession  under  which 
men  drive  low  and  selfish  designs,  but  has  strengthened  his  position 
in  defying  the  armies  of  the  living  God.  The  storms  of  controversy 
may  have  been  overruled  for  purifying  the  atmosphere  of  the  church, 
and  preserving  in  vigour  the  faith  once  delivered  to  the  saints  ;  but 
although  good  has  come  out  of  the  evil,  the  evil  has  been  manifested 
in  the  consumption  of  so  much  intellectual  energy  and  effort,  on  internal 
disputes,  which  might  have  been  bestowed  on  the  infinitely  noblef 
Objeci  of  converting  the  world  to  Qod." — Pearton, 


INFLUENCE  OF  TNFTDELITT. 


203 


6.  Disappointed  pride.  Is  it  not  to  be  feared  that  some  have 
united  with  the  Christian  church  in  order  to  gain  popularity,  if 
not  wealth  ?  Have  not  some  of  them  wished  for  office  that  they 
might  shine ;  and  others  to  be  rulers,  leaders,  and  sole  dictators 
in  churches?  Opposition  to  their  schemes,  or  the  want  of  success, 
formed  the  great  turning  point  where  they  developed  their  real 
character  and  designs.  Disappointed  men,  they  have  become  the 
most  decided  and  virulent  enemies  to  the  gospel.  AVe  have  seen 
such  hurling,  with  perfect  hate  of  heart,  their  spite  and  venom 
against  Christianity.  Because  they  have  not  succeeded,  nothing 
would  satisfy  them  but  the  annihilation  of  Divine  revelation.  Some, 
whom  we  know,  have  actually  become  Infidel  Lecturers.  

IMPROVEMENT. 

1.  Let  the  professors  of  religion  take  care  that  they  become  not 
the  cause  of  infidelity.  Calamitous  is  the  influence  of  Christian 
inconsistency. 

2.  Let  infidels  consider  on  what  grounds  they  reject  Chris- 
tianity.   Are  their  reasons  valid? 


XLYIT.  — THE  INFLUENCE  OP  INFIDELITY. 

"And  even  as  they  did  not  like  to  retain  God  in  their  knowledgce,  God  pcave  them 
over  to  a  reprobate  mind,  to  do  those  things  which  are  not  convenient." — Rom.  i.  28. 

»  This  language  may  be  applied  to  the  character,  conduct,  and 
influence  of  unbelievers.  In  the  text  and  following  verses,  the 
Apostle  gives  an  awful  picture  of  the  influence  of  infidelity.  It 
has  never  been  the  source  of  goodness  and  happiness,  and  it  never 
will  be,  for  it  is  contrary  to  its  nature.  "  Can  we  gather  grapes 
from  thorns,^'  etc.  Infidelity  is  like  the  heart,  its  source,  only 
evil,  and  that  continually. 

The  subject  of  the  text  is  the  Influence  or  Infidelity. 

I.  Ox  Infidels  themselves. 

1.  Infidels  have  manifested  the  greatest  diversity ,  mutation,  and 
indecision  in  their  opinions,  constituting  a  painful  experience. 

What  were  their  views  of  God  and  of  man  ?  Hobbes  taught 
that  God  exists  ;  but  he  contradicted  this  by  maintaining  that 
whatever  is  not  matter  is  nothing,  — Blount  that  there  is  an  infi- 
nite and  eternal  God,  and  yet  at  another  time  asserted  there  are 
two  eternal  independent  Beings, — Bolingbroke  that  it  is  more 
natural  to  believe  many  Gods  than  one.  Voltaire  at  first  believed 
in  a  finite  God,  but  at  last  doubted  or  denied  the  existence  of  any. 
Tindal  expressed  a  similar  doubt.    Toland  believed  the  world 


204 


INFIXENCE  OF  IxNFlBELITY. 


itself  to  be  God.  Hume  at  one  time  denied  the  existence  of  God, 
but  afterwards  allowed  there  is  a  God.  Respecting  providence,  or 
the  government  of  the  world,  Blount  said  the  world  was  eternal 
and  not  created, — Chubb,  that  God  does  not  interpose  in  the  affairs 
of  the  world  at  all,  and  has  nothing  to  do  with  human  actions. 
Bolingbroke,  in  one  part  of  his  writings,  asserts  that  God,  having 
formed  the  machine  of  the  world,  and  set  all  things  belonging  to 
it  in  motion,  takes  no  further  care  of  it  than  a  mechanic  does  of 
the  clock  he  has  wound  up  ;  but  in  another  place  declares,  that 
Providence  regards  his  creatures  not  individually  but  collectively. 
Hume  denied  the  doctrine  of  providence,  and  said  it  was  unrea- 
sonable to  believe  God  to  be  wdse  and  good ;  that  what  we  call 
perfections  in  God  may  be  defects.  On  Hume^s  principle,  there- 
fore, injustice,  folly,  malice,  and  falsehood,  may  be  excellencies 
in  the  Divine  character. 

Blount,  Chubb,  and  Collins,  declare  that  man  is  a  mere  ma- 
chine, and  that  the  soul  is  material  and  mortal.  Hume  agreed 
with  them ;  but  he  sometimes  says,  that  the  soul  is  not  the  same 
this  moment  that  it  was  the  last;  again,  that  it  is  not  one  thing, 
but  many  things ;  and  again,  that  it  is  nothing  at  all.  Boling- 
broke said  that  thoughts  are  nothing  but  the  inner  matter  of  the 
body  in  motion;  that  there  is  no  conscience  in  man  except  arti- 
ficially ;  that  man  is  only  a  superior  animal,  lives  only  in  the 
present  world,  and  that  the  soul  grows  in  proportion  to  the  body. 
Infidels  reproach  Christians  wdth  their  different  creeds  and  dissen- 
sions, but  let  them  look  at  home.  Probably  the  poor  Heathen 
philosophers  were  not  more  divided  in  sentiment  on  the  most  im- 
portant subjects  than  the  modern  Infidels  of  Europe.  Such 

mutation  and  indecision  must  have  constituted  a  painful  expe* 
rience, 

2.  Consider  the  moral  influence  of  infldelity.  What  are  th% 
merits  of  that  system,  that  boasted  liberty  proposed  as  a  substi- 
tute for  religion  ?  It  is  the  liberty  of  indulging  in  every  kind  of 
sensuality,  without  the  fear  of  future  consequences — the  liberty 
of  subj  3cting  the  powers  of  the  soul  to  animal  appetites  —  the 
liberty  of  laughing  at  the  superstitions  of  those  who  are  under 
the  salutary  restraint  of  religious  scruples:  the  liberty  of  ridi- 
culing the  idea  of  a  judgment  to  come  ;  the  liberty  of  conjecturing 
that  death  is  an  eternal  sleep ;  that  God  takes  no  notice  of  the 
moral  conduct  of  men.  And  to  what  terrible  extravaj2;ant  lengths 
has  this  baseless  presumption  carried  some  infidels  !  Their  daring 
assertions  have  sometimes  shocked  and  repelled  their  most  sturdy 
companions.  Du  Clos,  an  honest  man  and  a  liberal  philosopher, 
disgusted  with  the  extreme  licentiousness  of  the  doctrines  broached 
by  the  infidel  sect,  exclaimed,  "  These  men  Avill  do  so  much,  that, 
at  length,  they  will  make  me  religious.^'  Voltaire,  after  indulg- 
ing a  train  of  infidel  reflections  on  the  state  of  man,  writes,  *' I 
tremble  upon  a  review  of  this  dreadful  picture,  to  find,  that  it 
implies  a  complaint  against  Providence;  and  I  wi*h  that  I  had 
nover  been  born." 


INFLUENCE  OF  INFIDELITY. 


205 


Look  fit  the  moral  character  of  some  of  the  principal  infidels. 

■^ifi  lelll  j  has  corrupted  them.  The  rejection  of  all  moral  restraint 
mu:>'L  necessarily  have  a  demoralizing  influence. 

Lord  Herbert,  the  first  author  who  wrote  on  Deism,  asserts  that  the 
itj  l:iio:ence  of  lust  and  anger  is  no  more  to  be  blamed  than  the  thirst 
()CC;i-!-»tie  i  by  dropsy  oi"  drows'nu^ss  produced  by  a  letharjry.  Mobbes 
a  -  e  i\  r!i;it  every  man's  judgment  is  the  standard  of  right  and  wi-ong  ; 
•n,iT  cveiy  ma  i  has  a  right  to  all  tilings,  and  may  lawfully  take  them 
■t'  he  c'.in.  15  lingbroke  t.iught  that  the  chief  end  of  man  is  to  gratify 
•  .  ^petite-  of  th'-  flesh  :  and  that  adultery  is  no  violation  of  the  law 
aio.  cr:  anrl  that  there  is  no  wrong  in  the  greatest  lewdness.  Hume 
i{,-ii.-taiiie<l  tliat  self-denial,  self-moitification.  and  humility,  are  not 
vii;tues.  but  are  useless  and  mischievous;  that  adultery  may  be  prac- 
tist'd  if  men  would  obtain  all  the  advantages  of  life;  that  if  generally 
practised  it  would  in  time  cease  to  be  scandalous.  He  declared  suicide 
to  be  lawful  and  commendable.  Rousseau  made  his  feelings  the  stand- 
ard of  morality.  "All  that  I  feel  to  be  right,"  says  he,  "is  right:  all 
that  I  feel  to  be  wrong  is  wrong;"  and  so  morality  is  anything  any 
men  choose  to  make  it;  and  it  is  a  difi^erent  thing  all  the  world  over. 
Ridiculing  the  existence  of  another  world,  Diderot  said  there  was  no 
difterence  between  him  and  his  dog  except  habit.  Thomas  Paine,  a 
great  favourite  with  the  lowest  infidels,  was  a  profane  swearer  and  a 
drunkard.  It  stands  upon  oath  before  a  court  of  justice,  that  religion 
was  his  favourite  topic  when  he  was  intoxicated.  An  intelligent 
person  (Grant  Thorburn)  who  knew  hiin,  thus  describes  him:  — 
"  I  Li  was  an  unprincipled  and  despicable  traitor,  who  had  sunk  in  his 
own  estimation  as  well  as  of  every  one  else.  When  he  flew  to  New 
York  from  the  dungeons  of  Paris,  every  good  man  deserted  him,  and 
even  deists  who  had  any  regard  for  decency  crossed  the  street  to  avoid 
him.  He  was  the  most  disgusting  human  being  that  could  anywhere 
be  met  with.  Intemperance  had  bloated  his  countenance  beyond  de- 
sci'iption.  A  few  of  his  disciples  who  stuck  to  him  to  hide  hini  from 
the  abhorrence  of  mankind,  had  him  conveyed  to  New  Rochelle,  where 
they  supplied  him  with  brandy  till  it  burnt  up  his  liver.  His  death- 
bed was  hoi-rible,  and  yet  this  is  the  chosen  champion  of  libert}^  and 
infldclity,  This  is  the  man  who  was  to  rid  the  world  of  Chiistianity, 
-and  conduct  mankind  to  a  millennium  of  purity,  honour,  and  happi- 
ness. Lord  Byron  was  an  infidel,  and  given  to  profane  swearing,  in- 
temperance, and  licentiousness." 

On  this  subject,  Dr.  Dwight  remarks :  — 

"  Herbert,  Hobbes,  Shaftesbury,  Woolston,  Tindal,  Chubb,  and 
Buffon,  were  all  guilty  of  the  vile  hypocrisy  of  lying;  professing  to 
love  Christianity,  while  they  were  labouring  to  destroy  it.  Several 
of  tliem  qualified  themselves  for  civil  office,  by  partaking  of  the  Lord's 
Supper;  and  all  of  them  and  tlieir  brethren  were  guilty  of  the  dis- 
lionesty  of  confounding  Christianity  and  Popery — true  Christians  and 
nominal  (-hristians;  though,  when  it  suited  their  purpose,  they  were 
forward  enough  to  make  the  distinction  :  all  showing  that  they  them- 
selves were  chargeable  with  that  very  dishonesty  and  hypocrisy  which 
they  are  so  anxious  to  fasten  upon  Christians,  and  especially  upon 
Chribtian  ministers*'  President  Dwight  then  goes  on  to  say,  "  Th« 
18 


206 


INFLUENCE  OF  INFIDELITY. 


morals  of  Rochester  and  Wharton  need  no  comment.  Woolfiton  wa§ 
n  gross  blasphemer.  Blount  solicited  his  sister-in-law  to  marry  him, 
and,  beinj?  refused,  shot  himself.  Tindal  was  originally  a  Protestant ; 
then  turned  Papist;  then  Protestant  again;  merely  to  suit  the  times; 
and  was  at  tlie  same  time  infamous  for  vice  in  general,  and  the  total 
want  of  principle.  He  is  said  to  have  died  with  this  piayer  in  hij» 
mouth,  '  If  there  be  a  God,  I  desire  that  he  may  have  mercy  on  me.' 
Hume  died  as  a  fool  dieth.  The  day  before  his  death  he  spent  in  a 
pitiful  and  affecting  unconcern  about  this  tremendous  subject;  playing 
at  whist;  reading  Lucian's  Dialogues;  and  making  silly  attempts  at 
wit  concerning  his  interview  with  Charon,  the  Heathen  ferryman  of 
Hades.  With  all  this,  I  have  it  on  good  authority,  that,  in  the  ab- 
sence of  his  friends,  he  was  so  gloomy  and  miserable  that  the  person 
who  acted  as  his  nurse  resolved  his  was  the  last  infidel  death-bed  which 
she  would  ever  attend." 

3.  Infidelity  is  destructive  o/*  all  happiness.  Happiness  can 
never  be  the  result  of  immorality.  There  is  no  peace,  saith  my 
God,  to  the  wicked.''  Rom.  iii.  17.  The  infidel  has  deserted  his 
Father's  house,  and  gone  into  a  foreign  land  of  wild  speculation  and 
dark  unbelief,  and  what  can  he  expect  but  to  be  fed  on  the  husks 
which  the  swine  do  eat,  when  he  is  reduced  to  beggary  and  want? 
he  has  gone  away  from  the  haven  of  peace  to  be  tossed  on  the  ocean 
of  doubt  and  uncertainty,  and  what  can  he  expect  but  to  be  driven 
by  the  tempest,  and  tossed  by  the  storm  ?  He  has  gone  away  from 
the  living  streams  of  consolation,  and  taken  up  his  abode  in  the 
desert,  and  what  can  he  expect,  but  the  roaring  of  the  wild  beast, 
and  the  poison  of  the  serpent?  Poor  wanderer!  now  degraded 
and  debased,  he  is  bereft  of  peace,  and  bliss,  and  hope.  He  may 
join  in  the  festive  dance,  but  it  is  the  emblem  of  raving  madness. 
He  may  repose  on  the  couch  of  sensuality ;  he  may  take  the  in- 
toxicating cup,  and  mingle  with  dissolute  companions,  but  there 
is  an  aching  void  in  his  breast,  wretchedness  and  despair. 

II.  The  Influence  of  Infidelity  on  the  Community. 

It  is  very  easy  to  see  what  would  be  the  influence  of  infidelity 

upon  society.  Infidels  are  ever  to  be  regarded  as  the  decided 

enemies  of  the  country  they  inhabit.  Their  opinions  are  hostile 
to  a  nation's  prosperity  and  real  happiness.  They  may  boast  of 
their  patriotism  ;  they  may  occupy  a  few  ofiices  of  trust ;  they  may 
advocate  their  country's  rights,  and  wish  to  promote  its  welfare, 
but  their  infidelity  annuls  their  services,  and  renders  them  the 
curse  of  the  land.  The  withering  effects  of  infidelity  were  awfully 
exemplified  in  the  French  revolution,  which  began  in  1787.  In 
that  revolution  we  see  the  connection  of  Popery  and  Infidelit}^  as 
the  cause  and  effect.  The  French  revolution  was  the  natural  fruit 
of  the  infidelity  and  atheism  sown  by  Popery,  and  of  the  perse- 
cution and  almost  extermination  of  the  evangelical  Protestant 
church  of  France,  many  years  before  ;  but  the  vileness  and  cruelty 
of  the  Romish  church  was  no  reason  for  the  blasphemy,  the  im- 
morality, the  bloodshed,  and  the  unparalleled  atrocities  of  the 
French  infidels.    Such  crimes,  and  from  men  too  who  boasted  of 


INFLUENCE  OF  INFIDELITY. 


207 


tand^ur,  charity,  and  liberty,  is  enou^  to  persuade  the  world 
that  even  a  corrupt  form  of  Christianity  is  better  than  the  most 
enlightened  system  of  infideli'ty. 

In  the  French  revolution  religion  was  trampled  in  the  dust,  the  ex- 
istence of  God  rejected  with  scorn,  the  immortality  of  the  soul  as  an 
idle  dream,  ar)d  moral  and  religious  obligation  deliberately  abandoned. 
The  etfect  was  that  in  Paris,  and  other  places,  -the  state  of  society  ap- 
peared as  if  hell  itself  had  broke  loose  upon  a  deluded  people,  as  if 
demons  incarnate  had  spread  ravages  and  desolation,  hitherto  unknown 
in  the  history  of  mankind.  No  country  ever  furnished  so  frightful  a 
picture  as  France,  and  especially  Paris,  when  all  religious  obligation 
was  renounced.  On  the  morning  of  August  10,  1792,  almost  all  the 
Swiss  guard  were  massacred.  Mandat,  their  commander,  was  asssassi- 
nated,  and  the  king  and  royal  family  fled  to  a  convent  for  safety.  A 
triumvirate  was  formed  of  Danton,  Robespierre,  and  Marat,  three  men 
of  execrable  memory,  who  presided  over  the  period  ju?tly  designated 
*  The  Reign  of  Terror.^'  * 

A  massacre  in  Paris  lasted  4  days,  by  which  many  thousands  perished. 
The  prisons  were  filled  by  persons  who  were  politically  opposed  to  the 
triumvirate.  They  perished  in  the  massacre,  being  driven  from  their 
dungeons,  like  sheep,  into  the  streets.  When  outside  the  prison  walls, 
they  were  despatched  by  men  and  women,  who,  with  sleeves  tucked  up, 
arms  dyed  elbow-deep  in  blood,  and  hands  holding  axes,  pikes,  and 
sabres,  were  executioners  of  the  sentence.  Those  excesses  were  fol- 
lowed by  the  beheading  of  Louis  XVI,  his  Queen,  the  Princess  Eliza- 
Deth,  and  the  Dauphine.  Things  went  from  evil  to  worse.  Force,  im- 
mediate, irresistible  force,  was  the  only  logic  used  by  government. 
Death  was  the  only  appeal  from  their  authority;  the  guillotine,  the  all- 
sufficing  argument  to  settle  all  debates.  Thousands  were  imprisoned 
and  destroyed  on  mere  suspicion.  The  number  arrested  was  computed 
at  300,000,  one-third  of  whom  were  women. 

Gobert,  the  archbishop  of  Paris,  declared  in  the  presence  of  the  con- 
vention, the  highest  court  in  the  nation,  that  Christianity  was  a  piece 
of  priestcraft.  He  disowned  the  being  of  a  God,  laid  down  upon  the 
table  his  pontifical  garments,  and  received  the  embrace  of  the  president 
of  the  Convention.  Churches  were  robbed  of  their  sacred  vessels  of 
gold  and  silver,  which  were  used  in  their  polluted  feasts.  The  doora 
of  the  convention  were  thrown  open.  A  band  of  musicians  was  intro- 
duced, and  the  members  of  the  municipal  body  entered,  singing  a  hymn 
in  praise  of  Liberty,  and  escorting  as  the  object  of  their  future  wor- 
ship, in  contempt  of  the  only  living  and  true  God,  a  vile  female,  whom 
ih^y  termed  the  goddess  of  reason.    This  example  was  imitated  in 


*  Sir  Walter  Scott  thus  describos  these  men.  "Danton  was  a  man  of  gigantic  size, 
and  possessing  a  voice  like  thunder.  He  was  equally  and  excessively  fond  of  the 
pleasures  of  vice  and  the  practice  of  cruelt}'.  Robespierre  is  described  as  a  hypocrite, 
and  as  a  coM,  calculating,  creeping  miscreant.  His  character  was  composed  of  envy, 
vanity,  and  vindictiveness.  He  never  forgave.  As  to  Marat,  blood  was  his  constant 
d(;mand;  not  in  drops  from  the  breast  of  an  individual,  not  in  puny  streams,  from  the 
bosoms  of  solitary  fainilii'S.  but  blood  in  the  )>rofusion  of  an  ocean.  The  usual  calcu- 
lation of  the  heads  he  demanded  amount  ?J  to  200,000."  The  following  is  the  picture 
given  of  the  three.  "Danton  murdered  to  glut  his  rage;  Robespierre  to  avenge  hii 
injured  vanity;  and  Marat  from  the  same  instinctive  love  of  blood  which  forces  tbi 
wolf  to  coatinue  his  ruvage  of  the  flocks,  long  after  \m  hunger  Ls  appea^ied." 


208 


INFLUENCE  OF  INFID^LITT. 


many  places,  throughout  France,  which  at  that  time  presented  before 

the  eye  of  weeping  humanity,  one  vast  frightful  desert  of  moral  deso- 
lation. The  religious  edifices  were  closed,  the  bells  converted  intc 
cannon,  find  over  the  burjing-places  of  the  dead  was  written  the  heart- 
chilling  inscription,  '•'Death  is  an  eternal  sleep^  All  distinction  between 
right  and  wr^ng  was  set  at  nought ;  marriage  was  changed  into  a  civil 
contract,  which  might  be  broken  at  pleasure;  the  nation  became  a 
nation  of  assassins — wi'thin  the  short  space  of  ten  years,  it  is  estimated, 
not  less  than  three  millions  of  human  beings  perished  in  France  alon« 
— of  these  800,000  in  civil  war.  At  first  the  massacres  were  at  the  rat€ 
of  five  per  day  ;  but  under  the  Convention  they  rose  to  1000  per  dny, 
and  this  was  continued  for  years.  In  Paris,  in  two  years  there  wera 
6000  divorces ;  and  so  little  has  the  country  recovered  its  moral 
equiljbrium,  that  in  Paris  now,  between  a  third  and-a  half  of  the  births 
are  illegitimate;  and  over  the  country  at  large,  there  are  not  less  than 
1800  suicides  a  year. 

From  this  horrible  picture  we  may  see  the  influence  of  infidelity 
upon  a  community.  Were  the  vrqrld  to  adopt  and  be  governed 
by  the  doctrines  of  France,  v^^hat  crimes  vrould  not  mankind  per- 
petrate ;  v^rhat  agonies  vrould  they  not  suffer  ? 

III.  Its  iNFLUEncE  on  Domestic  Life  might  also  be  noticed. 

To  say  nothing  about  the  selfishness,  fraud,  cruelty,  and  grasp- 
ing avarice  which  it  would  engender,  it  would  destroy  the  sacred 
bonds  Avhich  cement  families  together.  It  would  annihilate  love, 
and  produce  a  state  "without  natural  affection.^'  Infidelity  sighs 
for  the  abolition  of  marriage,  which  it  considers  "unnatural, 
absurd,  and  farcical."  Frorm  the  system  of  Robert  Owen,  females 
may  learn  what  infidelity  intends  for  them  in  the  paradise  of 
Socialism. 

Married  to  a  man  who  is  fascinated  by  your  youthful  charms,  you 
may  retain  for  a  season  your  influence  over  him  ;  but  if  disease  should 
blanch  your  glowing  countenance,  and  dim  your  dnzzling  eye;  or  if 
maternal  pains,  or  maternal  watchings,  should  weaken  your  frame,  or 
ruffle  your  temper,  these  consequences  of  your  conjugal  devotion  to 
that  heartless  man,  are  to  become  his  apology  for  severing  that  tie, 
which  should  bind  you  till  death. 

Such  a  system  as  this  would,  as  it  formerly  did  in  Kome,  and 
latterly  in  France,  produce  open  licentiousness  —  cruelty  and 
wretchedness  in  the  extreme. 

lY.  Its  Influence  on  the  Press. 

Infidels  hate  Christianity  with  a  perfect  hatred.  They  have 
tried  to  annihilate  it  by  persecution,  by  oral  addresses,  and  by  the 
Press.  The  French  infidels  manifested  very  great  zeal  in  this 
respect : — 

It  is  estimated  that  20,000  men  of  letters  were  enlisted  in  the  caus« 
of  infidelity,  and  in  a  single  year  expended  £900,000  upon  the  infidel 
press.  It  was  in  a  great  measure  by  such  means  that  the  Revolution 
was  awoke  and  carried  forward.  So  infidel  is  France  still,  that  in 
twelve  years,  ending  in  1829,  nearly  six  millioa  copies  of  the  works  of 


INFLUENCE  OF  INFIDELITY. 


209 


the  four  most  eminent  French  infidels  had  been  published  and  sold, 
while  under  100,000  copies  of  the  Scriptures  had  in  the  same  perioxi 
been  circulated,  many  of  them  gratuitously. 

The  Press  is. a  powerful  agency  for  good,  and  also  for  evil.  **Out 
of  the  same  mouth  proceed  blessing  and  cursing,"  and  this  fountain 

sends  forth  sweet  WMter  and  bitter.  The  press  is  cejiselessly  issuing 

publications  decidedly  opposed  to  religion.  The  thirst  foro-eading  of 
a  light  nnd  novel  kind  is  almost  universal  and  insfitiable:  and  the  presa 
pours  forth  its  shoals  of  novels  and  romances,  written  in  the  most  en- 
trai'.cinjr  style,  full  of  love  and  intrigue,  and  at  the  same  time  tinctured 

with  infidelity.  Nor  are  the  works  of  some  of  our  good  writers  free 

from  infidelity.  We  might  refer  to  historians,  philosophers,  poets,  etc. 
How  many  of  our  polite  writers  have  gone,  or  are  advancing,  into 
eternity,  as  John  Foster  says,  "  under  the  charge  of  having  employed 
their  genius,  as  the  magicians  their  enchantments  against  Moses,  to 
counteract  the  Saviour  of  the  world.'* 

The  Edinburgh  Review,  which  is  not  chargeable  with  countenancing 
exaggerated  statements  in  these  matters,  said,  about  two  years  ago, 
*the  total  annual  issue  of  immoral  publications  has  been  stated  at 
twenty-nine  millions,  being  more  than  the  total  issues  of  the  Society 
for  Promoting  Christian  Knowledge,  the  Religious  Tract  Society,  the 
British  and  Foreign  Bible  Society,  the  Scottish  Bible  Society,  the  Trini- 
tarian Bible  Society,  and  some  seventy  religious  magazines.'  More 
recently,  it  has  been  affirmed  that,  during  the  year  1851,  the  purely 
infidel  press  in  London  issued  publications  to  the  amount  of  more  than 
twelve  millions;  the  issues  of  avowed  atheism,  during  the  same  period, 
exceeded  six  hundred  and  forty  thousand;  and  in  addition  to  these, 
were  issued  upwards  of  seventeen  millions  and  a  half  of  a  negative  or 
corrupting  character." 

*'  Mr  Knight,  the  respectable  publisher  in  Fleet  Street,  stated,  not 
long  ago,  During  the  last  five  years,  while  cheap  religious  periodicals 
have  made  limited  progress,  either  in  numbers  or  interest,  the  corrupt 
printing  press  has  been  unceasingly  at  work.  The  present  circulation 
in  London  of  immoral  unstamped  publications  of  a  half-penny  to  three 
half-pence  each,  must  be  upwards  of  400,000  weekly,  which  would  give 
the  enormous  issue  of  20,800,000  yearly !  In  addition  to  these  there 
is  the  weekly  importation  of  French  prints  and  novels,  of  so  indecent 
a  character,  that  once  they  could  only  be  obtained  by  stealth,  but  may 
now  be  purchased  openly  from  any  venders  of  the  other  periodicals." 
To  a  large  proportion  of  this  literature  for  the  people  might  be  applied 
tiie  language  which  Burke  applied  to  the  French  papers  of  his  time: 
. — 'The  writers  of  these  papers,  indeed,  for  the  greater  part,  are  either 
unknown,  or  in  contempt:  but  they  are  like  a  battery,  in  which  the 
stroke  of  any  one  ball  produces  no  great  impression,  but  the  amount 
of  continual  repetition  is  decisive.'"  —  Pearson. 

It  is  undeniable  that  infiidelity  has  made  great  progress  in 
Britain.  Multitudes  novr  openly  profess  themselves  unbelievers 
in  the  verifies  of  the  Bible.  The  infidel  press  publishes,  the 
lecturer  promulgates,  and  the  itinerant  diffuses,  the  poison  of  in- 
fidelity all  around.  0  Britain  I  whose  soil  has  been  red  with  the 
blood  of  martyrs,  on  whose  earth  has  grown  the  trees  of  freedom. 
18*  0 


210 


NO  NIGHT  IN  HEAVEK. 


nourished  by  the  hand  of  pure  Christianity,  art  thou  to  be  blighted 

by  that  pestilence  that  has  swept  other  empires  from  the  earth  ? 

Y.  Its  influexce  on  eternity.  Admitting  the  doctrine  of  the 
Scriptures  that  there  is  a  retributive  state  of  existence,  and  that 
God  will  sit  on  the  judgment-seat,  and.  cause  every  man  to  render 
an  account  in  conformity  with  the  principles  of  his  law  and  gospel, 
is  it  not  e^vident  that  the  rejectors  of  Divine  truth  must  encounter 
the  infliction  of  his  vengeance?  The  wrath  of  God  is  revealed 
from  heaven  against  all  ungodliness  and  unrighteousness  of  men/ 
[amplify.] 


XLVIII.— NO  NIGHT  IN  HEAVEN. 

"  And  there  shall  be  no  night  there." — Rev.  xxii.  5. 

Heavenly  felicity  is  described  in  the  Scriptures  both  positively 
and  negatively.  In  the  Book  of  Revelation  especially  it  is  posi- 
tively stated  what  in  heaven  the  righteous  shall  he  —  what  they 
shall  c?o— and  what  they  shall  enjoy.  They  shall  he  pure  and  like 
God,  ethereal,  like  angels,  and  perfectly  happy.  As  to  what  they 
shall  do,  they  shall  see  God  and  praise  him,  admire  and  study  his 
works,  and  understand  all  mysteries.  They  shall  enjoy  emancipa- 
t''  I  from  all  trouble,  from  every  foe,  from  all  mortality,  and  have 

J      ect  and  eternal  repose.  It  is  also  negatively  stated  what 

shall  not  he  —  what  they  cannot  and  shall  not  do — and  what 
they  shall  not  suffer.  Hence  such  expressions  as  these ;  "They 
shall  hunger  no  more,  neither  thirst  any  more,''  Rev.  vii.  16. 
"  There  shall  be  no  more  death,  neither  sorrow,''  Rev.  xxi.  4. 
*'No  more  pain,"  and  "  no  night  there."  All  these  expressions 
imply  the  absence  of  such  evils,  and  the  enjoyment  of  positive 
good'.  So  that  the  negative  representation  is  as  expressive  as  the 
direct  and  positive. 

I.  The  Scene  to  which  the  text  refers.  The  text  evidently 
refers  to  some  place  from  which  night  and  all  its  evils  will  be 
exciuded.    "  No  night  there." 

We  are  not  to  look  for  such  a  bright  and  beautiful  abode  in  this 
world  of  mutation  and  uncertainty,  of  darkness  and  tempest,  of 
wickedness  and  woe.  Not  to  the  Elysian  fields  of  bliss  as  imagined 
and  taught  by  the  ancient  sages  of  Greece.  Not  to  the  Mahome- 
dan  sensual  Paradise,  as  taught  in  the  Koran  of  Mahomet.  No,, 
we  must  turn  away  from  these  vain  imaginings,  and  look  to  the 
o:lorious  Spirit-region,  to- the  Eden  of  God,  to  the  Heaven  of  the 
Bible,  etc.    See  John  xiv.  1,  2. 

Yes,  there  is  the  city  whose  name  is  "Ligh.., 
Where  the  radiance  of  God  excludes  the  "Night;" 
*Ti8  the    House  of  God,"  where  Christ  will  provide 
''Mansions"  of  rest  that  will  ever  abide  I 


NO  NIGHT  IN  HEAVEN. 


211 


Tis  the  land  of  vision,  where  mysteries  all, 
God  will  unfold,  as  his  light  shall  fall 
And  clear  them  up,  while  joy  shiill  abound, 
And  tlie  dark  aud  complex  no  more  be  found 

There  is  the  land  of  eternal  delight. 
Where  the  glory  of  God  shall  f»iast  the  sight; 
Wliere  the  eye  shall  be  fire,  and  the  heart  be  flame, 
As  they  gaze  on  the  Lord,  and  praise  his  name. 

The  locality  of  heaven  is  expressed  by  various  scriptures.  It  i3 
called  Faradise  or  a  garden  —  a  garden  adorned  with  all  that  ia 
lovely.  It  is  represented  as  a  city  —  a  city  of  the  most  magnificent 
order.  As  a  kingdom,  in  which  all  the  inhabitants  are  kings  and 
priests.  As  a  temple  —  a  temple  filled  with  the  most  devout  and 
holy  worshippers. 

Figurative  language  this  may  be ;  yet  other  representations  of 
heaven,  without  figure,  warrant  us  to  attach  the  idea  of  place  to 
it,  or  we  cannot  understand  the  declaration,  No  night  therCy'^ 
which  evidently  refers  to  some  particular  and  distinguished  place. 
In  support  of  this  idea,  Enoch  and  Elijah  were  taken  bodily  to 
heaven,  and  the  body  of  Christ  ascended  to  the  right  hand  of  hie 
Father.  If  Christ  be  in  heaven,  he  is  there  in  his  glorified  hu- 
manity, i.  e.  in  his  body.  It  is  evident  from  Luke  xxiv.  39.  In 
this  identical  body  he  ascended  to  heaven.  For  "he  led  his  dis- 
ciples," etc.  Luke  xxiv.  50.  That  is,  precisely  as  he  was  before 
them  in  his  corporeal  existence,  he  was  "  carried  up  into  heaven.^' 
That  his  body  was  entirely  changed,  refined,  and  spiritualized,  is 
evident  from  many  recorded  circumstances  and  declarations,  but 
still  it  was  in  his  body  that  he  ascended  to  heaven.  If  then  Christ 
in  hisi  mediatorial  person  has  entered  into  heaven,  heaven  must  be 
a  place. 

The  resurrection  of  believers  also  conveys  the  idea  of  locality. 
Their  bodies  will  certainly  be  changed,  1  Cor.  xv.  42 — 44 ;  Phil, 
iii.  20,  21.  Admitting  that  the  bodies  of  the  saints  will  be  spi- 
ritualized, still  it  will  follow  that  place  will  be  required  for  the 
abode  of  the  body.    [See  page  184,  J 

According  to  this  argument,  we  find  that  the  glorified  body  of 
Christ  had  a  distinct  and  tangible  substance,  and,  therefore,  ap- 
pearance. So  it  was  proved  by  Saul  of  Tarsus.  He  saw  the  radiant 
form  of  Christ.    Acts  ix.  3 — 5  ;  1  Cor.  xv.  8.    It  was  found  so  by 

Stephen,  Acts  vii.  55,  56.    And  by  John,  Rev.  i.  17.  If  then 

the  b  )dies  of  believers  are  to  be  raised  in  the  likeness  of  Christ, 
they  will  have  tangible  substance,  and  actual  appearance  and 
f  >rms  Avhich  can  be  recognized  by  those  who  have  been  conversant 
with  them  in  the  church  below.  Hence  heaven  must  be  a  place. 

In  what  part  of  God's  illimitable  domain  this  habitation  is  built, 
it  is  superfluous  to  inquire  ;  but  that  it  now  exists,  and  that  it  is 
not  to  be  created  at  the  end  of  the  world  out  of  the  materials  of 
which  this  earth  is  made,  we  have  ample  evidence  from  the  word 
of  God. 

II.  The  Declaration,  "  There  shall  be  no  night  there." 


212 


NIGHT  IN  HEAVEN. 


If  we  speak  of  heaven  in  the  past,  there  never  was  night  there. 
If,  etc.,  in  the  present,  there  is  no  night  there.  If,  etc.,  in  the 
fuiare,  "  there  shall  be  no  night  there." 

Literally,  night  refers  to  that  part  of  the  natural  day  when  the  sun  is 
below  the  horizon,  involving  a  portion  of  the  globe  in  darkness. 

Fijiuratively,  night  refers  to  moral  and  spiritual  darkness — to  a  timo 
of  i<^nornncc  and  unbelief.  "The  night  is  far  spent;"  that  is,  the 
nicht  of  ignorance  and  unbelief  is  fast  passing  away.  "Let  us  cast 
off  the  works  of  darkness;*'  or  put  off  ignorance  and  unbelief.  "Let 
us  put  on  the  armour  of  light;"  or  the  bright  raiment  of  Divine  know- 
ledge rind  faith. 

Night  means  a  time  of  adversity,  affliction,  and  sorrow,  "The  watch- 
mafi  said.  The  morning  cometh,  and  also  the  night;"  or  the  night  of 
afflictioii  and  sorrow. 

And  uight  signifies  death.  "  I  must  work. the  works  of  Him  who  sent 
me,  while  it  is  day;  the  night  cometh  when  no  man  can  work;"  that 
is,  the  light  of  death. 

1.  There  shall  be  no  natural  night  of  darkness  in  Jieaven, 

According  to  the  present  constitution  of  animal  nature,  nightly 
repose  is  necessary. 

Darkness  wears  an  aspect  of  gloom  and  horror.  It  is  a  time  of 
great  i)iconvenience — of  evil,  danger,  and  death.  Then  the  travel- 
ler is  I'ften  way-laid,  robbed,  and  maltreated.  Then  the  mur- 
derer iijsues  forth  under  the  sable  covering  of  night,  bent  on 
robbery  and  blood.  

But  \,\  heaven  there  shall  be  no  more  night.  All  the  seasons, 
mutations  of  time,  and  alternations  of  day  and  night  shall  not 
occur  there.  No  summer  and  winter,  no  seed-time  and  harvest, 
no  early  and  latter  rain,  no  lightning's  flash  or  thunder's  roar. 
No  clouds  shall  ever  darken  that  sky.  The  glorious  day  of  hea- 
ven is  one  unchanging  scene  of  inconceivable  brightness  and 
glory.    *'Thy  sun  shall  never  go  down.''    Isa.  Ix.  19,  20. 

Is  it  asked,  what  shall  constitute  the  light  of  heaven?  The 
answer  is  given  in  the  words  following  the  text;  "They  need  no 
r.andle,"  etc.  The  glory  of  the  ever-blessed  Trinity  enlightens 
that  heaven. 

There  is  a  land  —  a  shinin.s:  land. 

Where  spirits  wander  pure  and  free, 
And  snints  with  sernphs  hand  in  hand, 
Toorether  round  a  glory  stand. 

Which  burns  to  all  eternity. 

That  glory  shrines  a  power  supreme, 

Too  britrlit  for  mortal  eyes  to  ken, 
Eesides  him  rests  an  holy  heara 
Tlie  subject  of  immortal  theme. 

The  Son  of  God,  the  King  of  men. 

There  too  the  Spirit's  erlory  stays 

With  radiance  sanctified  and  bright, 
Till  mixing  minglincr  blaze  with  b]ai0y 
The  mystic  Godhead's  triple  rays  — 

All  blend  im  one  excess  of  light. 


NO  NIGHT  IN  HEAVEN. 


213 


Wliat  this  glory  is  we  may  form  an  idea  from  Scripture  representa- 
tions of  it.  Giving  of  the  law  to  Moses — the  Shekinah  in  the  taber- 
nacle and  the  temple  —  Tsninh's  vision  in  the  temple  —  Ezekiel's  vision 
of  the  glory  of  God,  i.  26 — 28 — Daniel's  vision  of  the  Ancient  of  Days, 
whose  garment  was  white  as  snow,  etc. —  transfiguration  of  Christ  — 

and  from  the  vision  of  John,  Rev.  i.  What  metaphors  are  these? 

But  do  they  fully  represent  the  light  and  glory  of  heaven?  No.  They 
are  the  most  expressive  —  the  most  graphic  which  human  vocabularies 
can  supply.    But  they  are  insufficient. 

We  may  argue  this  subject  from  analogy.  Look  at  the  glory  of  the 
Btellary  heavens.  The  most  glorious  object  which  we  can  behold  there 
is  the  Sun  —  a  glorious  orb  —  the  centre  of  the  planets,  giving  them 
light  and  heat.  But  even  our  Sun  is  but  the  planet  of  another  sun, 
still  more  bright  and  glorious  ;  and  that  other  sun,  no  doubt,  depends 
upon  another  for  its  light  and  radiance,  and  thus  we  might  proceed  till 
overwhelmed  with  the  vastness  of  such  glorious  immensity.  But  this 
is  the  inference:  — What  must  be  the  light  and  glory  of  heaven,  God's 
peculiar  dwelling-place,  when  he  has  invested  these  glorious  orbs  with 

such  vast  and  inconceivable  splendour?  Heaven  will  be  brigliter 

than  any  of  them  —  brighter  than  all  of  them  put  together. 

Suppose  but  one  million  of  these  suns  collected  into  one  constellation 
of  stars,  one  cluster  of  burning  orbs,  what  a  tremendous  effulgence, 
what  a  deluge  of  light,  and  blaze  of  glory  would  it  give!  Unless  placed 
at  an  immense  distance,  no  human  eye  could  behold  it.  Yet  how  would 
all  thi^  insufferable  brightness  disappear  before  the  heavenly  glor^'! 
When  the  Judge  shall  at  last  descend,  attended  with  millions  of  angels, 
the  glory  of  every  angel  will  darken  a  sun  ;  what  then  must  be  the  light 
of  the  New  Jerusalem,  which  the  glory  of  God  shall  enlighten,' and 
whereof  the  Lamb  shall  be  the  light! 

2.  No  night  of  weariness  in  heaven.  No  night  there,''  conveys 
the  idea  of  ceaseless  activity,  and  unwearied  enjoyment.  For  such 
a  state  we  are  not  now  constituted.  We  are  soon  susceptible  of 
physical  and  mental  weariness.  Even  the  service  of  God  may 
become  irksome  by  the  exhaustion  of  our  powers.  As  glorified 
saints  serve  God  day  and  night  (humanly  speaking)  in  his  tem- 
ple,'' it  is  evident  that  we  shall  require  a  different  constitution. 
This  takes  place  in  the  first  instance  at  death,  when  the  soul  is 
freed  from  the  mortal  body  as  a  great  impediment — and  finally  at 
the  resurrection  when  the  body  shall  be  spiritualized,  refined,  and 
sublimated,  and  united  to  the  soul ;  then  the  w^iole  glorified  man 
shall  be  constituted  to  serve  God  without  ceasing.  1  Cor.  xv.  50  : 
Rom.  viii.  23.  The  bodies  of  the  saints  will  become  ethereal,  and 
will  no  longer  impede,  but  aid  the  purposes  of  the  soul. 

*' There  remaineth  a  rest  for  the  people  of  God."  "There  the  weary 
nre  at  rest."  Rest, — not  the  cessation  of  emp1o3'ment,  but  the  absence 
of  fatigue;  not  the  repose  of  indolence,  or  the  satiety  of  voluptuous- 
ness, but  the  full,  the  active  exercise  of  those  reinvigorated  powers, 
whi».h  can  know  no  more  of  fatigue,  exhaustion,  or  pain  ; — the  untiring 
energies  of  the  soul,  ceaselessly  occupied  with  enrapturing  employment, 
ft8  frequently  some  fresh  extension  of  tlie  field  of  its  inquiry,  some  new 


£14 


NO  NIGHT  IN  HEAVEIT. 


discovery  of  the  friory  and  perfections  of  God,  are  disclosed  to  its  hWsth 

ful  and  enraptured  contemplation. 

3.  niglit  of  sin  tliere.  Sin  has  spread  its  dismal  wings,  and 
diffused  its  mortal  poison  over  every  part  of  the  habitable  globe. 
Every  individual  is  tainted  vrith  it.  Who  can  say,  I  have  made 
my  heart  clean,  I  am  pure  from  my  sin  In  the  world,  what  a 
black  night  of  crime  of  every  description.  What  cruelty,  oppres- 
sion, and  injustice.    On  every  hand  "  the  works  of  the  flesh  are 

manifest.^'  Sometimes  believers  pass  through  the  dark  night 

of  temptation  or  severe  conflict  with  remaining  corruption,  ever 
striving  for  the  mastery,  to  bind  the  soul  to  earth,  etc.  And  they 
feel  that  they  will  have  to  carry  this  propensity  to  evil  as  far  as 
the  grave.  Yes,  it  will  harrass,  plague,  and  sometimes  darken  the 
atmosphere  of  the  soul,  till  time  shall  be  no  more. 

But  there  sJiall  he  no  nighi  of  sin  in  heaven.  As  there  is  no 
darkness  in  the  unclouded  sky  at  noon-day,  so  there  is  no  dark- 
ness of  sin  in  the  bright  sky  of  spotless  holiness  in  heaven.  There 
are  no  sinful  associates  in  heaven.  There  are  no  sinful  thoughts 
in  heaven  —  no  sinful  passions  and  polluted  lusts  in  heaven  —  no 
sinful  actions  in  heaven.  No  cloud  of  impurity,  no  shadow  of 
sin,  will  ever  appear  upon  the  bright  firmanent  of  heaven.  Rev. 
xxi.  27.  Heaven  is  full  of  redemption,  and  therefore  it  is  full  of 
purity.  Rev.  vii.  14.  This  was  the  design  of  all  the  purposes  of 
grace*;  Rom.  iii.  29,  30.  Why  did  Jesus  die?  Eph.  v.  25—27. 
Why  does  the  Spirit  dwell  in  the  heart  ?  To  dethrone  sin,  and 
assimilate  to  God.    2  Cor.  iii.  18. 

Af?  one  observes,  "Whnt  sinful  thoughts  can  there  be  when  the^wTiole 
soul  is  occupied  with  God?  What  sinful  seductions  cnn  there  he,  when 
every  enemy  is  excluded,  nnd  every  temptntion  annihilated  forever? 
Whnt  sinful  lupts  can  there  be,  when  nil  that  is  connected  with  the 
flesh  is  left  behind  us  in  the  p^rave?  What  sinful  tempers  can  there  be, 
when  peace.  Divine  peace,  everlasstinjj  peace,  shed?  its  balmy  influences 
over  all  the  sensihilities  of  the  immortal  nature?    No!  it  is  impossible: 

there  is  no  niffht  there."  How  can  sin  hurst  open  the  immovable 
pates,  or  scale  the  impassable  walls  of  the  New  Jerusalem  ahove  ? 
How  can  sin  intrude  into  the  presence  of  God  and  the  Lamh?  How 
can  sin  present  its  hag-prard  and  loathsome  deformitv  in  a  world  where 
all  is  the  loveliness  of  the  Redeemer's  plory  in  the  finished  completincj 
of  the  creations  of  his  love?  How  can  sin  by  any  possibility  exist  in 
a  state,  where  God  the  Father,  God  the  Son,  and  God  the  Spirit,  con- 
stitute the  eternal  all  in  all?" — (Parsons.)  It  cannot  be;  there  is 
no  night  there." 

4.  Ko  night  of  mental  darJcness  there.  Night  is  the  symbol  of 
darkness,  error,  and  delusion.  Isa.  Ix.  2 :  Eph.  iv.  18  ;  Col.  i.  13. 
The  darkness  of  the  Heathen  —  of  sinners  at  large. 

Christians  have  to  mourn  on  account  of  mental  darkness.  How 
Httle  do  they  know  of  themselves  —  of  God  —  and  the  works  of  hii 
hands! 


NO  NIGHT  IN  HEAVEN. 


215 


But  there  is  no  night  of  ignorance  in  heaven.    1  Cor.  xiii.  9,  . 

10.  When  the  soul  enters  heaven  it  is  surrounded  and  filled  with 
the  light  of  Divine  knovrledge.  In  one  moment  there,  the  poorest 
and  meanest  saint  vrill  have  more  light  than  the  greatest  philoso- 
pher, or  than  the  most  learned  theologian  on  earth. 

There  are  four  books  which  the  most  learned  sjiint  here  cannot  read 
and  understand,  but  which  he  will  be  able  to  do  in  heaven.  The  first 
is,  the  book  of  God's  purposes;  the  second  is  the  book  of  creation;  the 
third  is  the  book  of  providence;  the  fourth  is  the  book  of  redemption. 
Here  our  mental  powers  are  so  contracted  and  obtuse,  that,  the  most 
learned  can  rend  but  a  few  lines  in  these  wonderful  books;  but  in 

heaven  they  will  be  easily  rend,  and  perfectly  understood.  All  mys- 

teries  will  vanish.  The  irradiations  of  the  glorious  Trinity  will 
develope  all  thas  has  perplexed  us  here.  The  veil  that  concealed 
Jehovah's  inscrutable  designs  will  be  taken  away. 

5.  No  night  of  sorrow  in  heaven.  As  there  vrill  be  no  sin  in 
heaven,  there  cannot  possibly  be  any  night  of  sorrow.  Sin  is  the 
fruitful  parent  of  all  grief.  In  consequence  of  sin,  Man  is  born 
to  trouble,^'  etc.  It  has  made  this  world  a  vast  scene  of  weeping, 
and  this  weeping  is  called  night.' ^  Weeping,  or  sorrow,  may 
endure  for  a  night.^'  There  are  various  kinds  of  sorrow  here,  but 
all  will  be  annihilated  there. 

The  body  shall  be  diseased  and  afflicted  no  more.  "There  is  no  pain 
among  the  blessed."  The  head  shall  languish  no  more.  The  heart 
shall  throb  and  palpitate  no  more.  There  shall  be  no  paralytic  limbs, 
no  palsied  forms — no  trembling  nerves  in  heaven  ;  but  immortal  vigour, 
and  youth,  and  never-withering  beauty.  By  thy  resurrection,  Chris- 
tian, thou  sh.ilt  possess  immortal  strength,  and  shall  mount  up  as  on 
the  wings  of  an  eagle,  etc. 

There  is  no  night  there  of  poverty.  No  perplexity  how  to  obtain  daily 
sustenance.  You  shall  pass  away  from  a  world  where  your  schemes 
have  been  frustrated,  and  your  plans  of  business  or  philanthropy 
blasted,  to  a  land  of  certainty  and  ever-increasing  bliss.  There  you 
*' shall  hunger  no  more,"  etc.  There  Jesus  will  give  you  of  the  tree 
of  life,  the  hidden  manna,  the  wine  of  the  kingdom,  and  all  the  felici- 
ties of  his  Father's  house.  Tliere  your  hearts  will  never  agonise  on 
account  of  refractory  children,  their  misfortunes,  and  ungodly  conduct 
before  you.  You  will  never  be  in  seasons  of  dark  distress  there.  No! 
for  there  is  no  night  there.  *'  The  ransomed  of  the  Lord  shall  return,'* 
etc.    Isa.  XXXV.  10. 

6.  No  night  of  death  in  heaven.  "  The  night  cometh,^'  etc. 
Jo*)  describes  the  grave  as  **a  land  of  darkness,  as  darkness  itself, 
and  of  the  shadow  of  death  without  any  order,  and  where  the  light 
is  as  darkness.'* 

This  world  is  the  land  of  the  dying.  All  must  die.  That 
Bolemn  and  important  conflict  will  surely  come.  "As  for  man, 
his  daj^s  are  as  grass,'*  etc.  Ps.  ciii.  15,  16.  What  suffering,  what 
agony,  what  desolation  is  caused  by  death  I  AVeeping  parents, 
you  can  testify,  etc. 


216 


SINLESS  CHARACTER  OF  CHRIST. 


The  death  of  Christ  involves  the  everlasting  extinction  of  death 
—  "the  last  enemy  that  shall  he  destroyed/'  —  *'ITe  will  swalloTV 
up  death  in  victory/^    See  Luke  xx.  26;  Rev.  xx.  14;  xxi.  4. 

The  resurrection  hody  vrill  possess  a  principle  of  immortality, 
and  therefore  cannot  die.  The  elements  of  which  it  is  composed 
are  indestructible  and  incapable  of  decay.  Death  can  never  enter 
the  territories  of  the  blessed,  or  scatter  amon^  them  the  arrows 
of  sickness  of  disease.  The  inhabitants  of  the  heavenly  Paradise 
shall  no  more  say,  "I  am  sick/'  The  Redeemer  lives  by  the 
power  of  an  endless  life,  and  he  gives  that  power  to  his  saints. 
Because  I  live,  ye  shall  live  also.''    Blessed  world  of  light !  

There  is  no  night"  of  weariness,  of  sin,  of  sorrow,  of  intellect- 
ual and  spiritual  darkness,  and  of  death,  in  heaven." 

IMPROVEMENT. 

1.  Let  Christians  be  cheered  by  this  bright  prospect  amid  the 
dark  dispensations  on  earth.  2.  Dark  and  dismal  is  the  pros- 
pect of  sinners.  As  it  is  said  of  heaven,  "There  is  no  night 
there,"  it  may  be  said  of  the  abyss  of  woe,  There  is  no  day  there. 


XLIX.— THE  SINLESS  CHARACTER  OF  CHRIST. 

""Which  of  you  convinceth  me  of  sin."  —  John  viii.  46, 

In  the  preceding  verses,  Christ  reproves  the  Jews.  They 

disregarded  his  teaching,  hated  his  doctrine,  and  sought  to  kill 

him.  He  tells  them  he  regarded  such  conduct  as  the  natural 

result  of  their  alliance  with  Satan,  whose  malignant  influf>nce  was 

visible  in  their  disposition,  laniruage,  and  actions,  v.  44.  The 

character  of  Satan  is  dark  and  dreadful,  and  his  influence  in  this 
world  has  been  overwhelming  and  destructive.  Christ  came  to 
destroy  him,  and  to  establish  the  kingdom  of  righteousness.  For 
this  purpose  he  was  qualified  in  every  respect : — by  his  Dicmify^ 
or  infinite  wisdom,  power,  rectitude,  and  love: — by  his  Humanity^ 
or  ability  to  suffer  and  die  for  guilty  man.  These  pre-eminent 
qualifications  must  necessarily  have  invested  him  with  perfect 
purity  of  character,  respecting  which  he  fearlessly  challenges  the 
Jews;  Which  of  you  convinceth  me  of  vsin  ?"  As  the  efiicac^ 
of  Christ's  atonement,  and  indeed  the  truth  of  Christianity,  depend 
upon  his  sinless  character,  consider  the  arguments  which  prove 

I.  The  Sinless  Character  or  Christ. 

1.  The  record  of  Chrisfs  asstimpUon  of  Jiriman  nature,  which 
declares  that  he  came  into  this  world  free  from  that  moral  tain^ 
which  characterizes  all  Adam's  posterity.    See  Luke  i.  26 — 35. 


SINLESS  CHARACTER  OF  CHRIST.  *  217 


Mysterious  this  doctrine  may  be,  yet  it  is  the  recorded  plan  of  God 
to  save  the  world,  1  Tim.  iii.  16. 

Hence  Dr.  Owen  says,  *'  The  nature  of  Christ  wjis  perfectly  holy, 
absolutely  free  from  spot  or  taint  of  original  defilement.  And  as  he 
was  consecrated  from  the  womb,  he  was  then  and  ever  after  God-man, 
the  "  holy  thing  of  God.'*  All  others  since  the  fall  have  had  a  pollu- 
ted nature,  but  his  conception  being  miraculous,  by  the  immediate 
operation  of  the  Holy  Spirit,  so  in  the  first  instant  of  his  being  he  was 
the  Holy  one,  unpolluted  by  the  least  taint  of  moral  defilement." 

2.  The  testimony  of  his  friends  who  were  the  most  intimately 
acquainted  with  him!  They  were  ever  with  him  as  the  witnesses 
of  his  disposition,  motives,  and  actions.  And  what  is  their  re- 
port? Can  any  one  of  them  convict  him  of  sin?  No;  they  all 
describe  him  as  innocent  and  faultless.  John  says  that  no  ono 
could  convince  him  of  sin.  Paul  declares  that  he  knew  no  sin,  1 
Cor.  V.  21.  Peter  that  he  did  no  sin,  neither  was  guile  found  in 
his  mouth,  1  Pet.  ii.  22.  In  short,  ail  the  sacred  writers  speak  of 
him  as  without  blame,  as  "the  holy  and  the  just,''  "the  lamb 
without  blemish  and  without  spot.''  Their  testimony  was  not  par- 
tial, for  they  always  proved  themselves  to  be  truthful  men;  tney 
were  good  men,  and  so  believed  and  loved  the  truth,  that  they  were 
willing  to  die  for  it. 

3.  Let  this  challenge  he  given  to  his  enemies,  "Which  of  you," 
my  foes,  can  "  convince  me  of  sin  ?"  The  Scribes  and  Pharisees 
were  his  bitterest  foes.  They  were  filled  with  rancour  against 
him,  and  took  every  opportunity  of  displaying  it,  and  yet  they 
could  not  substantiate  a  single  charge  against  him.  Just  before 
he  challenged  them  to  do  it,  he  had  severely  and  in  the  most 
pointed  manner,  reproved  them.  If  there  had  been  the  least  moral 
defect  in  his  character,  they  would  have  found  it  out.  What  did 
Pilate  testify  of  him?  Three  times  did  he  declare  before  the 
chief  priests  and  congregation  of  the  people,  "I  find  no  fault  in 
this  man."  And  it  is  also  recorded  of  Pilate's  wife,  "When  he 
(Pilate)  was  sat  down  on  the  judgment-seat,  his  wife  sent  unto  him, 
saying,  "  Have  thou  nothing  to  do  with  that  just  man  ;  for  I  have 
suffered  many  things  this  day  in  a  dream  because  of  him.'  "  Matt, 
xxvii.  19.  What  said  the  centurion  who  stood  among  the  crowd 
of  soldiers,  when  the  Saviour  was  crucified?  "Truly  this  was  a 
righteous  man."  Luke  xxiii.  47.  And  then  Judas,  possessing  the 
office  of  a  disciple,  had  yet  the  heart  of  a  traitor,  and  betrayed 
his  Master  into  the  hands  of  his  enemies, — even  that  traitor  testi- 
fied, as  he  threw  down  the  money,  "  I  have  sinned  in  that  I  have 
betrayed  innocent  blood."  Then  the  attestation  of  the  spirits  of 
darkness,  who  knew  that  "the  Son  of  God  was  maniiested  to 
destroy  the  works  of  the  devil,"  even  they  were  compelled  to  con- 
fess, "We  know  thee  who  thou  art,  Jesus  the  Son  of  God." 

"  It  is  true,"  says  one,  **  that  he  wa«  slandered  as  a  wine-bibber  and 
a  gluttonous  man  :  but  it  was  his  love  to  souls  that  subjected  him  to 
this  reproach.    He  was  also  accused  of  'blasphemy,  in  that  being  a 
19 


218       .  SINLESS  CHARACTER  OF  CHRIST. 


man  he  made  himself  God.*  John  v.  18;  x.  33.    Nor  could  he  b« 

quitted  of  this  charge,  if  the  supposition  were  true,,  that  he  is  only  a 
mere  man  ;  and  those  who  maintain  this  doctrine  must  also  maintain 
that  the  Jews  committed  no  sin  in  putting  him  to  death,  and  that  he 
died  as  a  blasphemer.  But  if  he  were  equal  with  God,  by  being  truly 
the  Son  of  God  in  his  Divine  nature,  it  was  not  blasphemy  for  iiim  to 
affirm  that  he  was  equal  with  God,  and  the  charge  itself  is  groundless.* 

4.  The  testimony  of  the  Redeemer  himself.  This  was  without 
ostentation,  Isa.  xlii.  1,  2.  He  said,  "  The  Prince  of  this  world 
Cometh,''  etc.  John  xiv.  30.  He  presented  himself  as  an  exam- 
ple to  imitate,  Matt.  xi.  29,  30.    He  declared  that  his  actions  were 

entirely  approved  by  his  Father,  John  viii.  29.  How  different 

was  he  to  ordinary  men !  The  conduct  of  Paul  was  most  ex- 
emplary, and  gave  him  great  conscientiousness,  but  he  had  to 
mourn  over  the  depravity  of  his  heart,  1  Thess.  ii'.  10;  Rom. 
vii.  14. 

Christ's  testimony  to  his  own  perfection  was  conscientious  and  sin- 
cere. It  was  prompted  by  a  heart  wholly  impregnated  and  overflow- 
ing with  goodness,  and  therefore  it  was  a  testimony  naturally  impelled, 
even  as  streams  of  water  are  impelled  by  the  fulness  and  constant 
flowing  from  the  fountain  itself.  It  was  a  testimony  which  exhibited 
the  beauty  and  excellence  of  the  moral  law,  declaring  what  man  might 
liave  been,  had  not  sin  prevented,  and  what  man  must  be,  through  the 
intervention  of  Christ,  before  he  can  associate  with  pure  and  happy 
spirits  in  the  habitation  of  holiness. 

6.  The  temptations  which  he  successfully  resisted  afford  proof  of 
his  unspotted  purity.  He  was  tempted  by  the  Wicked  One,  who 
by  his  frequent  assaults,  or  by  his  fascinations  and  stratagems, 

casts  down  many  who  were  strong.  But  Jesus  Christ,  the 

righteous  one,  was  tempted  in  all  points  as  we  are,"  but  here  is 
the  (,xception,  '^yet  without  sin.    See  John  xii.  31 ;  xiv.  30. 

Then  mark  his  resignation  and  patience  under  numerous  triala 
and  provocations.    Poverty  and  want  did  not  make  him  repine. 

Foxes  have  holes,  and  the  birds  of  the  air  have  nests,  but  the 
Son  of  man  has  not  where  to  lay  his  head,"  but  not  one  murmur 
escaped  his  lips.  Ordinary  men  would  have  uttered  thousands 
of  complaints  under  such  circumstances,  yet  he  endured  all  with- 
out repining  or  discontent.  He  wrought  miracles  to  supply  the 

wants  of  others;  but  none  to  supply  his  own.    To  do  this  Satan 

tempted  him  in  vain,  Matt.  iv.  3.  The  honours  and  glories  of 

this  world  had  no  attractions  for  him.  They  were  offered  to  him 
by  Satan,  and  by  the  Jewish  populace,  who  wanted  to  make  him 
a  king;  but  earthly  vanities  could  not  fascinate  him  who  truly  un- 
derstood the  nature  of  all  iohings.  The  minds  of  ordinary  men 
would  have  been  captivated  by  such  proffers,  and  they  would  wil- 
lingly have  acquiesced,  but  Christ  had  come  down  from  heaven — 

from  the  glory  which  he  had  with  his  Father  then  hoAV  could 

he  have  been  attracted  by  this  world's  vanities  ?         Hence  th« 

purity  of  his  nature  and  actions.  John  vi.  15. 


SINLESS  CHARACTER  OF  CHRIST. 


219 


The  ingratitude,  reproach,  and  persecution  which  he  endured, 
afford  another  evidence  of  the  purity  of  his  life.  Christ  suffered 
from  ingratitude  the  most  cruel,  but  'Svhen  he  was  reviled, etc. 
1  Pet.  ii.  23.  When  brought  before  Herod  and  Pilate,  he  mani- 
fested no  fear,  but  amidst  all  the  contempt  with  which  they  treated 
him,  his  tranquillity  was  undisturbed.  When  buffeted  and  spit 
upon  in  the  palace  of  the  high-priest,  he  meditated  no  revenge  ; 
when  mocked  and  insulted  by  the  soldiers,  and  derided  while 
hanging  on  the  cross,  he  prayed  for  them,  and  made  intercession 
for  the  transgressors,  Isa.  liii.  7. 

7.  R-efer  also  to  the  testimony  of  Jehovah  himself,  uttered  amid 
the  glories  of  the  baptismal  day,  when  the  Holy  Spirit  was  seen 
descending  like  a  dove,  and  lighting  on  him,  and  when  a  voice 
from  heaven  was  heard,  saying,  This  is  my  beloved  Son  in  whom 
I  am  well  pleased.^'  This  te.  limon}^  was  reiterated  by  the  voice 
from  the  most  excellent  glory,  amidst  the  splendours  of  the  trans- 
figuration. And  would  the  eternal  Father  have  so  pre-eminently 
distinguished  his  Son,  raised  him  up  from  the  ignominy  of  the 
tomb,  exalted  him  to  the  highest  possible  honours,  and  given  him 
the  reins  of  universal  empire,  if  he  had  been  defiled  with  personal 
guilt?  The  thought  is  impious  ;  and  the  testimony  of  the  Father 
unites  wifh  the  testimony  of  friends  and  enemies  in  attesting  that 
he  was  without  sin. 

Hence  the  moral  superiority  of  Christ  to  every  creature.  We  do  not 
deny  the  excellencies  of  those  other  intelligences  who  surround  the 
throne  of  God  and  the  Lamb;  but  their  excellence  is  derived  and 
dependent.  Once  Jehovah  "charged  his  angels  with  folly,"  even  those 
unhappy  spirits  who  fell  from  their  first  estate,  and  are  reserved  in 
chains  of  everlasting  darkness  until  the  judgment  of  the  great  day. 
The  redeemed  saints  are  faultless  before  the  throne  of  God  in  heaven; 
but  they  have  been  purified  in  the  blood  of  Christ,  and  by  the  Divine 
Spirit.  What  they  have  become  by  acquisition,  Christ  is  essentially 
by  nature.  In  the  strictest  sense  of  the  term  he  is  impeccable,  without 
sin  —  otherwise  he  would  have  been  placed  upon  a  level  with  fallen 
creatures —  with  ourselves;  and  had  he,  in  such  a  case,  been  exposed 
to  temptation  sufficiently  strong,  that  temptation  would  have  triumphed  ; 
and,  to  speak  it  with  reverence,  he  might  have  proceeded  until  he  had 
become  a  monster  of  iniquity,  as  he  is  now  the  perfection  of  purity. 

II.  The  Important  uses  to  which  the  subject  of  the  text 

MAY  BE  applied. 

1.  It  is  a  confirmation  of  Chrisfs  Divine  Mission.    If  the  life 

of  the  Redeemer  was  perfectly  holy,  the  gospel  must  be  true.  

If  the  gospel  be  not  true,  then  Christ  must  have  been  a  deceiver ; 
but  where  shall  such  another  impostor  be  found?  Many  deceivers 
have  been  in  the  world,  but  their  lives  have  been  wicked  :  such 
was  Mahomet,  and  many  others. 

Christ  declared  that  he  came  forth  from  God,  and  that  he  was  sent 
of  God.  But  if  he  had  been  convicted  of  a  single  sin,  then  the  validity 
of  these  representations  would  have  been  undermined.    One  ai'^  would 


220 


SINLESS  CHARACTER  OF  CHRIST. 


have  broken  the  entire  cTidence,  and  stamped  as  an  impostor  the  cha- 
racter of  Jesus  Christ.  But  he  was  free  from  the  least  particle  of  sin. 
It  is  observed  both  by  Paley  and  Dwight,  that  neither  the  Mishna, 
nor  the  Talmud,  which  contain  the  whole  of  the  Jewish  testimony  on 
this  subject  —  neither  Celsus,  Porphyry,  nor  Julian,  who  may  fairly  be 
supposed  to  have  given  the  whole  of  the  Heathen  testimony,  ascribe  to 
Christ  a  single  instance  of  folly  or  of  sin;  and  we  haVe  the  declaration 
of  Origen,  that  down  to  his  time  no  charge  of  this  nature  was  ever 
alleged  against  him.  We  venture  to  g.%y  then  that  the  perfect  inno- 
cence of  Christ  is  an  established  fact,  and  thus  we  derive  substantial 
evidence  of  the  truth  of  Christianity. 

**Go,"  says  the  eloquent  Bishop  Sherlock,  *'Go  to  your  natural  re- 
ligion :  lay  before  her  Mahomet  and  his  disciples  arrayed  in  armour 
and  in  blood,  riding  in  triumph  over  the  spoils  of  thousands  and  tens 
of  thousands  who  fell  by  his  victorious  sword;  show  her  the  cities 
which  he  set  in  flames,  the  countries  which  he  ravaged  and  destroyed, 
and  the  miserable  distress  of  all  the  inhabitants  of  the  earth.  When 
she  has  viewed  him  in  this  scene,  carry  her  into  his  retirements,  show 
her  the  prophet's  chamber,  his  concubines  and  wives:  let  her  see  his 
adultery,  and  hear  him  allege  Revelation  and  his  divine  commission 
to  justify  his  lust  and  oppression.  When  she  is  tired  with  this  pros- 
pect, then  show  her  the  blessed  Jesus,  humble  and  meek,  doing  good 
to  all  the  sons  of  men;  patiently  instructing  both  the  ignorant  and 
perverse:  let  her  see  him  in  his  most  retired  privacy;  let  her  follow 
him  to  the  mountain,  and  hear  his  devotions  and  supplications  to  God ; 
carry  her  to  his  table,  to  see  his  poor  fare  and  hear  his  heavenly  dis- 
course;  let  her  see  him  injured  but  not  provoked;  let  her  attend  hi?n 
to  the  tribunals,  and  consider  the  patience  with  which  he  endured  the 
scoffs  and  reproaches  of  his  enemies.  Lead  her  to  his  cross,  and  let 
her  view  him  in  the  agony  of  death,  and  hear  his  last  prayer  for  his 
persecutors — '  Father,  forgive  them,  for  they  know  not  what  they  do.* 
When  natural  religion  has  seen  both,  ask  which  is  the  prophet  of  God  ? 
But  her  answer  we  have  already  had.  When  she  saw  part  of  this  scene 
through  the  eyes  of  the  centurion  who  attended  at  the  cross,  by  him 
she  spake  and  said,  'Truly  this  man  was  the  Son  of  God.'  " 

2.  The  perfect  innocence  of  Christ  was  indispensably  necessary  to 
Ms  mediatorial  work.  He  could  not  have  become  a  Mediator,  if 
he  had  ever  oflfended ;  neither  could  Moses  if  he  had  been  an 
idolater  at  Horeb.  But  thou  hast  loved  righteousness  and  hated 
iniquity.^^  Ps.  xlv.  7. 

If  it  be  admitted  that  Jesus  Christ  was  to  become  the  Lord  our 
Righteousness,  it  was  essentially  necessary  that  the  righteousness  which 
he  presented,  should  be  complete,  without  spot  or  wrinkle,  or  any  such 
thing.  If  not  his  merit  could  not  have  been  perfect,  nor  could  it  have 
been  sufficiently  complete  to  justify  all  those  who  believe  in  him.  Was 
It  necessary,  then,  that  Christ  should  not  only  become  our  righteous- 
ness, but  that  he  should  make  atonement  for  the  sin  of  the  world  ?  How 
could  tha^t  expiation  be  complete,  if  he  had  sins  of  his  own,  for  which 
atonement  was  necessary  ?  See  Heb.  vii.  26 — 28 ;  2  Cor.  v.  21 ;  1  Pet.  i.  19. 

Christ  was  also  to  be  the  Intercessor  of  his  people  within  tha 
veil.    Would  an  advocacy  so  prevalent  be  founded  on  an  imper* 


NO  TEARS  IN  HEAVEN. 


221 


feet  work  ?  Could  a  peaceable  man  be  admitted  as  an  advocate  in 
the  high  court  of  heaven?  It  is  in  vain  to  say  that,  like  the  saints, 
Christ  dropped  his  imperfections  in  the  tomb  when  he  rose  to  hia 
native  heaven ;  for  the  very  cause  why  he  could  not  have  been 
detained  in  the  hands  of  death  was,  that  he  was  without  sin. 

3.  The  sinless  character  of  Christ  rendered  Jiim  a  Jit  model  and 
example  for  his  church,  God  having  predestinated  believers  to  be 
conformed  to  the  image  of  his  Son,  it  required  that  he  should  be 
the  model  and  standard  of  all  perfection.  Had  we  been  appointed 
to  be  conformed  to  any  of  the  sons  of  Adam,  where  could  a  sinlesa 
one  be  found,  worthy  of  imitation,  seeing  "All  have  sinned,"  etc. 
Jesus  could  say  with  infinite  propriety,  "  Learn  of  me."  Matt.  xi.  29. 

Had  Christ  been  in  any  respect  a  sinner,  the  worst  feature  of 
his  character  might  have  been  selected  for  imitation ;  but  it  is  the 
perfection  of  his  character  that  co'nstitutes  him  the  grand,  glorious 
original  which  all  his  followers  are  bound  to  imitate. 

IMPROVEMENT. 

1.  Learn  what  constitutes  a  Christian.    It  is  to  be  like  Christ. 

 2.  How  safe  it  is  to  rest  for  salvation  on  so  perfect  a  Saviour  I 

 3.  How  worthy  is  Christ  of  our  constant  love  and  obedience  I 


L.— NO  TEARS  IN  HEAVEN. 

**  God  shall  wipe  away  all  tears  from  their  eyes."  —  Ret.  xxi.  4. 

The  book  of  Revelation,  for  the  most  part,  is  a  mysterious  book. 
It  contains  mysteries  which  the  most  acute  and  intellectual  mind 

cannot  unravel.  It  refers  to  events  the  most  important.  Mighty 

elements  rush  ;  mighty  angels  fly ;  the  tumultuous  earth  sinks  in 
trembling  subjection  ;  the  seals  are  opened,  and  the  vials  of  ^rath 
ore  poured  forth ;  till  at  length  the  chain  of  Divine  Omnipotence 
binds  the  Old  Serpent,  the  Accuser  of  the  brethren,  that  he  "may 
deceive  no  more. 

The  Book  of  Revelation  is  the  index  of  eternity.  Not  only  do 
worldly  events  here  rise  before  us,  but  the  scenes  of  eternity. 
The  dead  rise  ;  the  judgment-throne  is  set ;  the  bqoks  are  opened ; 
and  then  comes  the  doom  of  the  wicked,  and  the  glory  of  the 
righteous.  Heaven  opens  ;  its  rapturous  songs  fall  on  our  ears  ; 
fields  of  light  and  glory,  the  pure  abodes  of  the  sanctified,  the 
eternal  residence  of  redeemed  men  are  spread  before  us.  Look 
into  that  Paradise !  Do  you  see  any  mournful  countenance,  any 
tearful  eye  there  ?    No  ;  for  *'  God  shall  wipe,"  eto. 

I.  The  Tears  to  be  wiped  awav. 
19* 


222 


NO  TEARS  IN  HEAVEIT. 


Tears  are  the  visible  and  affecting  expressions  of  the  heart's 
sorrows,  and  therefore  to  say  that  God  shall  wipe  away  all  tears 
from  their  eyes/'  is  to  say  that  every  cause  of  sorrow  now  existing 
shall  be  eternally  removed. 

Tears  and  grief  are  not  always  inseparable.  Some  deeply  feel, 
and  groan  in  spirit,  and  yet  have  few  tears.  The  e^^es  of  others 
soon  weep,  and  are  reddened  by  the  suffusion  of  tears,  and  yet 
their  grief  is  but  superficial. 

Sin  is  the  cause  of  all  tears.  There  was  no  weeping  before  sin 
came.  There  cannot  be  any  tears  where  sin  is  not.  Sin  has 
robbed  us  of  so  much  honour  and  bliss  —  has  so  much  devastated 
our  souls  and  bodies  —  separated  us  from  God,  and  deprived  us  of 
hope,  revolutionized  the  moral  and  even  secular  state  of  society, 
and  placed  us  in  such  deplorable  circumstances,  that  it  is  no  won- 
der that  this  world  is  called,  and  found  to  be,  ''a  valley  of  tears." 

It  is  not  always  wrong  to  weep.  Tears  sometimes  are  the  indi- 
cation of  good.  When  the  penitent  weeps  for  his  sins ;  when  the 
Christian  weeps  for  want  ot  more  purity,  and  faith,  and  hope,  it 
is  well;  they  are  the  "mourners  in  Zion,''  and  "Blessed  are  they 
that  mourn,''  etc.  When  friends  sicken  and  die,  it  is  not  wrong 
to  weep,  for  "Jesus  wept."  Divine  grace  does  not  destroy  natural 
sensibility  ;  it  rather  Increases,  refines,  and  sanctifies  it.  It  teaches 
"  not  to  sorrow  as  those  without  hope/'  1  Thess.  iv.  13,  14. 

1.  Tears  are  often  caused  by  temporal  depression.  The  labour- 
ing man  weeps  on  account  of  the  scarcity,  or  inadequate  remunera- 
tion of  manual  labour — he  weeps  too  as  he  feels  his  failing  strength 
for  his  secular  pursuits.  Christians  desire  to  provide  things 
honest  in  the  sight  of  all  men,  and  to  help  Zion  with  their  sub- 
stance, but  their  tears  declare  the  difficulty  of  the  performance. 
The  insolvent  tradesman,  cast  down  from  the  pinnacle  of  compara- 
tive independence,  by  circumstances  over  which  he  had  no  control, 
sits  upon  the  ruins  of  his  estate,  and  weeps  bitterly.  Persons  once 
well  ofi*  in  life  are  now  indigent ;  their  hearts  are  corroded  with 

care  and  anxiety,  and  their  eyes  suffused  with  tears.  Now  all 

these  tears  are  to  be  wiped  away.  There  will  no  poverty  in  heaven. 
"They  shall  hunger  no  more,"  etc.  Rev.  vii.  16. 

2. ,  Tears  arising  from  defective  friendships.  Some  of  these  are 
very  intimate  and  peculiar,  and  must  be  very  affecting.  "  Every 
heart  knows  its  own  bitterness,"  etc.  Sometim.es  such  defec- 
tion is  caused  by  infirmity,  temper,  ignorance,  prejudice.  Some 
are  friends  just  as  long  as  the  sun  of  prosperity  shines  ;  when  that 
becomes  obscured,  their  friendship,  when  most  wanted,  fails. 
What  bitter  tears  David  wept  on  account  of  his  perfidious  son, 
Absalom !  2  Sam.  xviii.  29 — 33.  Job  too  proved  that  it  is  vain  to 
trust  in  man  ;  Job  vi.  14 — 18.  Did  not  Christ  feel  such  defection  ? 
His  disciples  "  all  forsook  him  and  fled."    And  so  with  Paul  when 

he  appealed  unto  Cassar  ;  Acts  xxviii.  14,  15  ;  2  Tim.  iv.  IG.  . 

But  there  will  be  no  faithless  friends  in  heaven.  No  tears  will  be 
shed  on  account  of  lover,  brother,  or  friend  proving  treacherous. 
The  whole  family  in  heaven  will  be  of  one  mind  and  of  one  soul| 


NO  TEARS  IN  HEAVEN. 


223 


and  cemented  together  by  the  bond  of  the  Saviour's  love,  which 
nothing  can  ever  destroy. 

3.  Tears  caused  by  affliction.  How  frail  is  the  human  frame ! 
To  what  numerous  diseases  is  it  liable,  the  seeds  of  which  are 
often  in  the  constitution,  and  by  external  circumstances,  ripen  and 

bring  forth  fruit  to  death.  Affecting  is  the  transition  from 

health  to  sickness,  from  activity  to  langour  and  pain.  How  dis- 
tressing the  idea,  this  sickness  may  be  unto  death  1  And  then 
when  afflictions  are  frequent,  or  chronic,  it  is  enough  to  cause 
tears, — I  am  a  burden  to  myself — and  to  my  friends.  The  afflicted 
often  wet  their  couch  with  tears.  Job  vii.  4;  xxxiii.  19 — 22. 

The  Christian  has  much  anxiety  as  he  feels  approaching  old  age 
and  infirmities.    A  time  of  old  age  is  often  a  time  of  weeping. 

 Old  age  is  a  time  in  which  a  man  is  deprived  of  many  of  his 

relations  and  friends ;  is  gazed  on  by  a  new  generation ;  feels  a 
thousand  infirmities,  anxieties,  and  distresses,  and  is  reduced  to 
dependence  upon  those  around  him.  When  thou  wast  young,*' 
etc.  John  xxi.  18.  From  the  pressure  of  old  age,  Barzillai  re- 
fused the  offer  of  a  palace ;  I  am  this  day  four-score  years  old,'' 
etc.  2  Sam.  xix.  35.    Such  was  the  view  of  David ;  Ps.  xc.  10 ; 

and  of  Solomon,  Eccl.  xii.  How  often  are  the  aged  seen  to 

weep  !  But  there  shall  be  no  affliction,  no  physical  or  mental 

decay  in  that  heaven  of  which  it  is  said,    Neither  sorrow,  nor 

crying,  neither  shall  there  be  any  more  pain."  Patient  sufferers 

from  disease,  you  could  weep  though  you  could  not  murmur,  but 
wearisome  nights  are  no  longer  appointed  you.  Nor  does  the 
spirit,  full  charged  with  its  inward  griefs,  pour  the  flood  into  the 
eyes.  Martyrs,  you  have  been  racked  and  torn,  but  there  is  now 
no  more  pain  for  you ;  for,  like  your  Master,  you  have  exchanged 
your  crown  of  thorns  for  a  crown  of  glory. 

4.  Tears  are  caused  by  bereavements.  It  is  a  solemn  and  an 
established  fact  that  we  must  needs  die,  and  be  as  water  spilt 
on  the  ground,  which  cannot  be  gathered  up  again,"  yet  bereave- 
ments do  violence  to  the  feelings,  and  deeply  pierce  the  hearts  of 
survivors ;  for  the  relationships  of  life,  generally  speaking,  are 
most  tender  and  endearing,  and  more  especially  so  when  sancti- 
fied and  refined  by  Divine  love.  What  smiles  of  pleasure  play 

upon  the  parents'  countenances  as  they  gaze  on  their  beloved 
children!  The  dissolution  of  the  conjugal  bond  is  often  product- 
ive of  inexpressible  sorrow.  How  is  the  heart  stunned  when  the 
mandate  comes  from  heaven,  Son  of  man,  behold  I  take  away 
the  desire  of  thine  eyes  as  with  a  stroke!"  The  wife  of  our  youth 
is  deposited  in  the  grave,  and  that  grave  is  bedewed  with  tears. 
And  so  it  is  when  the  husband  dies,  and  his  wife  becomes  a 

widow,  and  his  children  orphans.  Sweet  sometimes  is  the 

communion  between  brothers  and  sisters,  or  other  relatives  and 

friends  1  But  death  will  dissolve  all  these  connections,  and  mar 

all  their  delights.  Instead  of  the  smile  of  gladness,  the  counte- 
nance will  be  made  sad,  and  the  eyes  be  filled  with  tears.  — —  0 
th<  agony  of  heart  that  is  felt,  and  the  bitter  tears  tliat  are  shed 


224 


HO  TEARS  IN  HKAVIIT. 


by  the  couch  of  the  dying,  as  they  mark  the  progress  oC  diflcftie> 

and  the  approximation  to  death  U 

He  must  have  been  unhappy  indeed  over  "whose  unmoistened  grave 
no  tears  are  shed,  and  -whose  death  has  caused  no  regrets.  But  the 
number  of  these  is  few.  Death  rends  all  hearts.  Behold  Jacob  shaking 
his  grey  hairs,  and  saying,  "Joseph  is  not,  and  Simeon  is  not,  all 
these  things  are  against  nie."  When  Joseph  died,  the  children  of 
Israel  wept  sore.  "  My  father !  my  father!"  exclaimed  Elisha,  when 
Elijah  was  taken  away  from  him.  "0  my  son,  Absalom  !  0  Absalom, 
my  son,  my  son!"  said  the  smitten  David,  as  he  *'went  up  to  the 
chamber  over  the  gate,"  that  he  might  weep  alone.  And  when  his 
friend  Lazarus  died,  *' Jesus  wept."  Well;  be  it  so.  To  weep,  and 
to  be  wept,  is  the  irreversible  decree  as  to  man  on  earth;  but  then  so 
much  more  welcome  the  rest  we  hope  for.  A  loud  voice  is  heard  out 
of  heaven,  *'And  there  shall  be  no  more  death."  Such  a  visitation 
would  mar  all  the  felicity  of  the  tabernacle  of  God.  The  rigid  limb, 
the  silent  pulse,  the  breathless  lip,  the  pallid  cheek,  the  fixed  and 
darkened  eye, — these,  these,  are  not  scenes  for  heaven.  No:  they  shall 
have    joy  and  gladness,"  because    there  shall  be  no  more  death." 

To  lay  that  precious  form, 

So  lovely  e'en  in  death, 
Food  for  corruption's  worm, 

The  mouldering  earth  beneath! 
Ob,  worse  to  me  than  twice  to  part, 
Than  second  death-stroke  to  my  heaxtl 

But  why  in  anguish  weep! 

Hope  beams  upon  my  view; 
'Tis  but  a  winter's  sleep  — 

My  flowers  shall  spring  anew, 
Each  darjing  flower  in  earth  that  sleeps. 
O'er  which  fond  memory  hangs  and  weepi* 

All  to  new  life  shall  rise. 

In  heavenly  beauty  bright, 
Shall  charm  my  ravished  eyes. 

In  tints  of  rainbow  light : 
Shall  bloom  unfading  in  the  skies. 
And  drink  the  dews  of  paradisel 

Oh,  this  is  blest  relief  I 

My  fainting  heart  it  cheers: 
It  cools  my  burning  grief, 

And  sweetens  all  my  tears, 
These  eyes  shall  see  my  lov'd  one  then. 
Nor  shed  a  parting  tear  again  I 

5.  Many  oilier  causes  of  tears  may  he  referred  to.  The  Christian 
weeps  on  account  of  his  moral  impeifections.  He  is  weighed  in 
the  balance  and  found  wanting.  How  readily  he  yields  to  worldly 
influence! — he  is  too  unwatchful,  and  the  enemy  gains  the  advan- 
tage. He  feels  himself  to  be  a  poor  combatant.  He  has  little 
faith,  and  but  glimmering  hope — he  is  like  the  "  bruised  leed,  and 
the  smoking  flax.^'  He  considers  how  long  he  has  known  the 
Lord,  and  yet  very  little  fruit  has  been  produced.  The  Chris- 
tian weeps  over  ungodly  men — and  the  loiv  estate  of  Zion.  The 

minister  weeps  for  want  of  success.  *'Who  hath  believed  our 
report?^'    Some  are  ''persecuted  and  reviledf^^  and  fhey  weep* 


NO  TEARS  IN  HEAVEN. 


225 


Parents  drop  burning  tears  of  grief  for  the  rebellion  of  their 
children.  So  this  world  is  a  world  of  tears  —  some  view  it  as  a 
paradise;  but  observation  and  experience  will  soon  produce  a 
different  conviction.  Blessed  be  God, 

II  There  shall  be  no  tears  in  heaven.  "  God  shall  wipe 
away  all  tears  from  their  eyes/' 

1.  Where?  In  heaven  —  in  God's  own  dwelling-place.  In  the 
Canaan  above,  where  a  tear  was  never  yet  shed,  and  never  will. 
In  a  kingdom  where  there  is  fulness  of  joy"  —  and  at  "  the  ri^ht 
hand  of  God  where  there  are  pleasures  for  evermore" — in  an  in- 
heritano3,  vast,  rich,  immutable,  and  eternal  —  in  the  holy 
place,"  purposely  designed,  created,  and  in  all  things  adapted, 
for  the  residence  and  bliss  of  immortal  and  redeemed  souls.  There 
God  shall  have    wiped  away  all  tears  from  their  e>eb.'' 

No  grief  can  change  their  day  to  night 
Who  dwell  in  God's  immediate  light. 
Sorrow  and  sighing  God  hath  sent 
Far  thence  to  endless  banishment. 

And  never  more  may  one  dark  tear 

Bedim  their  burning  eyes, 
For  every  one  they  shed  while  here, 

In  fearful  agonies, 
Glitters  a  bright  and  dazzling  gem, 

In  their  immortal  diadem. 

2.  Who  shall  wipe  them  awayf  "  God  shall.''  Their  removal 
is  Divine.  His  infinite  love  to  his  people  insures  it.  His  infinite 
power  will  accomplish  it.  The  immutability  of  his  promise  and 
oath  to  save  to  the  uttermost,  is  the  security  for  it.  There  is 
Divinity  in  the  very  words,  v.  4,  5.  The  former  things  are 
passed  away.  And  he  that  sat  upon  the  throne  said,  Behold,  I 
make  all  things  new."  Sublime  and  impressive  is  the  scene  thus 
presented.  Under  the  throne  of  the  Redeemer,  who  is  arrayed  iu 
the  glory  of  the  Father,  lie  heaven  and  earth,  the  present  seat  of 
sorrow,  pain,  and  death.  He  speaks,  and  they  vanish;  and  **the 
former  things  are  passed  away."  He  speaks  again,  and  a  new 
heaven  and  earth  spring  into  being.  The  tabernacle  of  God  is 
with  men ;  and  he  that  sitteth  upon  the  throne  saith,  Behold,  I 
make  all  things  new."  This  is  enough.  God  shall  wipe  all  teara 
away. 

3.  When  will  he  do  it?  **  God  shall.^'  It  is  future.  He  wipes 
away  many  tears  in  this  world.  He  wipes  away  the  tears  of  the 
penitent,  and  gives  pardon  and  peace.  He  many  times  wipes 
away  the  tears  of  the  afflicted,  and  brings  them  forth  from  the 
furnace  like  gold  seven  times  purified.  He  wipes  away  the  tears 
of  adversity,  and  his  Providence  turns  their  mourning  into  joy, 

 But  there  is  a  succession  of  tears.      The  clouds  return  after 

the  rain,"  and  the  brightest  sky  may  be  blackened  again.  The 
Christian  sighs  for  a  complete  removal ;  but  this  is  future. 
'*  Blessed  are  they  that  sow  in  tears,  for  they  shall  reap  in  joy," 
at  the  last  day.    Hence  all  the  promises  of  complete  deliverance 

P 


^26 


NO    TEARS    IN  HEAVEPt. 


refer  to  the  termination  of  IVfe  —  the  resurrection  of  the  dead — 

and  the  second  advent  of  Christ, 

4.  How  will  he  do  it?    "  Shall  wipe  away  all  tears  J' 

(1)  He  will  do  it  affectionately.  God  is  a  tender  Father  Christ 
is  "  a  brother  born  for  adversity/^  and  as  our  great  High-priest, 
he  is  touched  with  the  feeling  of  our  infirmities/'  etc.  Then 
God  himself,  as  our  tender  Father,  with  his  kind  hand  shall  wipe 
away  all  our  tears ;  and  when  we  hear  his  voice,  see  his  face,  ancl 
feel  his  hand  wiping  all  our  tears  away,  we  shall  never  regret  that 
we  have  shed  them.  Come,  my  beloved  people,  will  the  Great 
Shepherd  say,  you  have  wept  long  enough  in  the  world's  desert. 
I  have  always  seen  your  tears,  and  registered  them.  Ps.  Ivi.  8.  I 
have  known  your  frame,  and  remembered  that  you  were  but  dust, 
and  I  have  never  forgotten  you,  my  chosen,  my  redeemed  children. 
Now  your  warfare  is  accomplished,  and  I  will  save  you.  My 
beloved  flock,  I  will  turn  all  your  sorrow  into  joy,  and  you  shall 
weep  no  more.      Enter  into  the  joy  of  your  Lord.'' 

(2)  He  will  do  it  effectually  ;  "  all  tears'*  shall  be  "  wiped  away  J' 
The  cause  shall  be  removed,  and  the  effect  shall  cease.  Every 
cause  of  tears  shall  be  for  ever  annihilated.  He  will  destroy  siuy 
the  great  master  evil  —  the  wide  and  deep  ocean  from  which  all 
tears  have  been  supplied.  Then  all  the  tears  of  penitence,  of 
backsliding  and  contrition,  shall  pass  away.  The  tears  of  ad- 
versity and  affliction,  tears  for  the  world,  and  for  the  church ;  the 
tears  of  bereaventent,  and  the  tears  shed  at  the  apprehension  of 
death, — all  these  shall  for  ever  cease.  So  complete  loill  be  the  re- 
moval, that  there  shall  not  be  found  even  tears  of  joy  !  For  what 
do  they  imply?  The  joy  which  finds  relief  in  tears  implies  a 
previous  anguish,  and  that  the  change  from  one  state  to  another 
shakes  the  feebleness  of  mortality.  Or  that  we  are  so  unused  to 
strong  emotion,  that  our  measure  of  joy  is  soon  filled  up;  that 
even  the  bliss  of  earth  may  be  too  copious  for  the  contracted  vessel 
of  the  heart,  and  therefore  it  so  easily  overflows  in  tears.  But 
there  shall  be  no  such  alternations  in  heaven  ;  nor  will  the  ca- 
pacity for  blessedness  be  thus  limited.  Joy  will  not  be  so  much 
a  stranger  that  we  shall  weep  at  meeting  it.  It  will  be  habit,  not 
accident.  It  will  be,  not  the  transient  flash  which  dazzles,  over- 
powers, and  disappears,  but  the  fixed  and  steady  element  in 
which  we  shall  live  for  ever. 

(3)  He  will  certainly  do  it.  The  language  is  positive.  "God 
shally''  etc.  The  faith  which  believes  it  rests  upon  a  Rock  —  the 
Kock  of  ages  —  the  immutability  of  God.  The  hope  which  antici- 
pates it  springs  from  that  stable  faith,  and  is  as  "  the  anchor  of 
the  soul,  both  sure  and  stedfast,  and  entereth  into  that  within  the 
vail;  whither  the  Forerunner  is  for  us  entered,  even  Jesus,"  etc. 
Heb.  vi.  50.  It  is  written,  God  shall  wipe  away  all  tears  from 
their  eyes,"  and  "Heaven  and  earth  shall  pass  away,  but  nol 
one  jot  or  tittle  of  his  word  shall  fail." 


KO  TEARS  IN  HEAVEN. 


227 


IMPROVEMENT, 

1.  The  removal  of  tears  implies  the  enjoyment  of  positive  good. 
Instead  of  tears  there  will  be  joy  —  songs  of  triumph,  and  out- 
bursts of  gladness. 

2.  This  freedom  will  be  confined  to  God's  people.  Are  you  his? 

3.  How  much  we  are  indebted  to  Christ  I  He  has  entered 
heaven.    He  saves  and  prepares  us  for  it. 

4.  How  dreadful  the  prospect  of  the  wicked  I  Their  tears  will 
never  be  wiped  away. 


INDEX. 


Ko.  Boos.  Subject.  Ta9il 
84    Judges  xiv.  14.       Unexpected  Good,  Part  1   143 

35  xiv.  14.  Part  II   149 

9    Job.  xl.  20.  Man  Vile   36 

88    Ps.  xxvii.  4.  Attachment  to  God's  House   140 

28       xxxiv.  19.  Solace  in  affliction   91 

4  xli.  4.  Prayer  of  the  Diseased  Soul  to  the  Divine 

Physician     15 

13       Ixxi.  3,  or  xc.  1.  God  a  Habitation   50 

8       cxix.  94.             Relationship  to  God  the  pledge  of  Ever- 
lasting Salvation   33 

5  civ.  34.  Sweetness  of  Divine  Meditation   19 

44  Song  ii.  8.  The  voice  of  the  Beloved   189 

31  Isa.  xxvii.  3.  The  Gospel  Trumpet  „   131 

10         xl.  29 — 31.       The  Advantages  of  waiting  upon  the  Lord.  38 

18         xiv.  22.  Look,  and  be  saved   71 

46    Jer,  viii.  9.  Intidelity   279 

32  Lam.  iii.  24.  God  the  Portion  of  his  People   135 

17    Micah  ii.  10.  Rest  unattainable  here   68 

87    Mai.  iv.  2.  Christ  the  Sun  of  Righteousness  „   158 

36  Matt.  Y.  3.  Blessedness  of  the  Poor  in  Spirit   155 

38  V.  4.  Blessedness  of  those  who  mourn  ,   163 

24            V.  6.             Hungering  and  thirsting  after  righteous- 
ness   95 

12  XXV.  34.        Exaltation  of  the  Righteous  at  the  last 

day   47 

20  xxviii.  6.       The  Risen  Saviour   80 

2    Luke  vii.  34.  Christ  the  Friend  of  Sinners   1 1 

21  xviii.  1.         Prayer   82 

45  XX.  86.  The  immortal  constitution  of  man  in  the 

future  state   192 

(22^) 


INDEX.  229 

No.               BoQE.  ^  Subject.  Paqb. 

42  John  iii.  36.  Eternal  Life   181 

41  viii.  46.         Sinless  Character  of  Christ   216 

43  xiv.  2.  The  Heavenly  Mansions   183 

89  xvii.  17.        The  Truth  of  the  Bible   165 

7  XX.  30,  31.  "  Miracles   27 

11  Acts  ix.  11.  The  Persecutor  converted   42 

40  xiii.  38,  89.     Pardon  and  Justification   172 

47  Rom.  i.  28.  Influence  of  Infidelity   203 

19  1  Cor.  XV.  31.         The  Christian  dying  daily   75 

14  2  Cor.  V.  1.  Dissolution  followed  by  glory   54 

15  2  Cor.  V.  1.  Hope  of  Immortality   58 

6  Eph.  vi.  24.  The  Apostolic  Benediction   24 

16  Phil.  iv.  19.  The  Divine  Supply   63 

3  Col.  iii.  4.  The  Glorious  Manifestation  of  Christ   13 

41  1  Thess.  i.  3.  Truth  and  Influence  of  the  Gospel   176 

27  1  Tim.  i.  11.  The  Glorious  Gospel...*   114 

1  i.  15.  The  Faithful  Saying   5 

28  Heb.  vi.  12.  Conformity  to  departed  Saints   120 

22  ix.  6.  Christ  a  Testator   87 

80  xiii.  6.  Divine  Friendship   127 

25  2  Peter  1.  19—21.   Prophecy,  Part  I   99 

26  2  Peter  i.  19—21.         *«       Part  11   106 

29  1  John  iv.  19.         The  Love  of  God  reciprocated   124 

60  Rev.  xxi.  4.  No  Tears  in  Heaven   221 

48  xxii.  5.  No  Night  in  Heaven   210 


20 


THE 


PREACHER'S  ASSISTANT; 

OUTLINES  OF  SERMONS. 


BY  THE  AUTHOR  OF  "HELPS  FOR  THE  PULPIT* 


fflBAOB  TBI  WOllDw 


(231) 


V 


ADVERTISEMENT. 


ENCOtrfbv.i  CD  by  the  success  of  former  volumes,  viz.,  "  Helps  for  tht 
Pulpit,"  an4  Pulpit  Themes,"  the  Author  now  presents  to  the  Publio 
a  smaller  vo^  ime  of  a  similar  nature,  but  of  a  somewhat  more  miscel- 
laneous character.  He  also  intimates  that  while  a  few  of  these  Out- 
lines  are  selected,  and  by  different  authors,  whose  names  are  appended, 
the  greater  part  of  them  are  original,  and  by  himself. 

Outlines  of  sermons  are  designed  to  be  suggestive,  and  their  utility 
in  this  respect  may  be  great.  Those  in  this  volume  are  strictly  evan- 
gelical. *'  Christ  and  him  crucified."  is  made  prominent  throughout, 
and  it  is  hoped  that  they  may  be  rendered  both  instructive  and  profit- 
able, and  minister  to  the  edificaticn  and  prosperity  of  the  church  of 
Christ. 


20* 


(238) 


THE  rilEACHEK'S  ASSISTANT. 


I.  — THE  SUPERIORITY  OF  THE  CHRISTIAN'S 
PORTION. 

"  For  their  rock  is  not  as  our  Rock,  even  our  enemies  themselves  being  judges.**— 
Deut.  xxxii.  31. 

Thk  iigurfUive  language  of  the  Bible  is  very  expressive,  and  al?so 

necessary  to  explain  suV)jects  which  are  difficult  to  understand.  The 

wicked  pride  tliemselves  in  their  possessions,  etc.,  many  of  them  con- 
teniptuoCisly  i-egai  d  the  godly  poor,  on  account  of  their  penurious  con- 
dition.   The  infidel  regards  the  Christian  as  deluded.          But  which 

of  these  parties  is  in  the  best  position?  The  worldling,  or  the  pilgrim 
believer  —  the  Cliristian,  or  the  infidel?  The  text  declares,  **  For 
their  rock,"  etc.    Deut.  xxxiii.  29. 

I.  The  character  which  God  bears  to  his  people.  **Our 
Rock.'' 

The  natural  scenery  of  Palestine  supplied  the  Jews  with  figures  like 
that  in  the  text.  Its  fertile  plains  and  rich  valleys  were  surrounded 
and  guarded  by  rocks.  Rocks  were  the  parents  of  the  streams  which 
watered  their  fields.  Rocks  were  the  basis  of  their  fortresses,  their 
cities,  and  their  glorious  temple  itself.  Hence  it  was  natural  for  them 
to  be  impressed  with  these  natural  objects,  and  mingle  the  figures  which 
they  furnished  with  their  poetry. 

1.  In  what  respect  may  God  be  called  **a  Rock." 

The  ideas  conveyed  by  the  fi2;ure  are  strength,  stability,  and 
ncrmauence.  By  these  the  character  of  God  is  declared.  Thus 
David,  confiding;  in  God's  strength,  triumphed  over  his  enemies. 
2  Sam.  xxii.  47,  4<S. 

(1)  Strength.  AVhat  is  stronger  than  a  rock  ?  The  rocks  of  the 
ocean  have  for  ages  sustainad  the  violence,  pressure,  and  immense 
operations  of  the  waters  of  the  sea  — and  yet  they  stand.  God  is 
called  "the  perfection  of  strength."  *' Nothing  is  too  hard  for  the 
Lord." 

(2)  StahilUi/.  Many  things  are  always  changing.  Most  objects 
in  nature,  the  foliage  of  the  trees,  the  fruits  of  the  earth,  the  sea- 

(235) 


236         SUPERIORITY  OF  THE  CHRISTIANAS  PORTIOIT. 


SODS,  rivers,  seas,  oceans,  are  ever  fluctuating.  Look  at  ancient 
cities,  temples,  palaces,  monuments  —  all  have  changed,  but  the 
rock  of  Iloreb  is  the  same  to  this  day.  And  Jehovah  declares  hi» 
character  when  he  says,  "  I  am  the  Lord,  I  change  not.'' 

(3)  Permanence,  On  this  account  the  Hebrews  denominated 
their  hills  and  mountains,  j^erpe^waZ  and  everlasting,  Christ  is  the 
*'Rock  of  ages/'  The  works  of  men,  by  the  tide  of  time,  are 
washed  away,  but  the  perpetual  hills  remain.  So  all  the  devices 
of  sinners  for  happiness  will  be  found  vain  refuges  in  a  dying 
hour,  and  they  will  be  swept  away  at  the  day  of  retribution. 
But  ''our  Rock"  will  abide.  God  is  the  everlasting  Rock.  See 
Heb.  i.  10—12. 

(4)  The  word  **rock"  also  conveys  the  idea  of  a  Refuge, 

It  was  customary,  in  Palestine,  for  the  inhabitants  to  retire  to  the 
rocks  in  times  of  danger,  and  in  their  clitfs  and  caves  to  find  refuge 
against  any  sudden  incursion  of  the  enemy.  In  the  battle  of  the  vale 
of  Siddim,  they  who  escaped  slaughter  fled  to  the  mountain,  and  re- 
mained there  in  safety  until  rescued  by  Abram.  When  the  Benjamites 
were  nearly  exterminated  by  the  other  tribes  that  gathered  together 
against  them,  they  fled  for  safety  and  secured  themselves  in  the  rock 
Kimmon.  And  David,  when  pursued  by  Saul,  frequently  hid  himself 
and  his  followers  in  the  strongholds  and  caverns  of  the  rocks.  Hence 
to  enter  into  the  clefts  of  the  rocks,  and  into  the  tops  of  the  ragged 
rocks,"  is  an  image  used  by  the  prophet  Isaiah  to  express  the  terrible 
consternation  which  should  seize  the  impenitent  when  the  Lord  should 
visit  them  with  his  righteous  judgments. 

2.  When  and  how  God  is  a  rock  to  his  people, 

(1)  At  the  time  of  conversion.  When  the  sinner  is  convinced  of 
his  ruin  and  danger — when  he  finds  that  all  human  devisings  for 
salvation  are  but  as  the  shifting  sand,  he  hails  with  rapture  the 
Rock  Christ,  as  the  ground  of  his  faith  and  hope.  Isa.  xxviii.  16. 
He  is  enabled  to  place  his  guilty  soul  upon  that  Rock,  and  he  has 
peace  and  joy  in  believing.    Rom.  v.  1. 

(2)  God  is  a  rock  or  refuge  in  a  time  of  fear  and  dismay,  "  Be 
thou  my  strong  habitation,"  etc.  Ps.  xxxi.  2,  3.  This  refuge  made 
David  look  with  calmness  and  courage  on  all  his  enemies,  Ps.  xxvii. 
1 — 3,  5,  6.  How  sweet  a  picture  of  the  repose  of  a  soul  trusting 
in  God  does  he  draw!  Ps.  iii.  4 — 6,  written  when  he  fled  from  the 
face  of  a  rebellious  son  at  the  head  of  a  rebellious  people. 

Such  is  the  calm  fortitude  of  those  who  trust  in  God.  Nor  is  this 
fancy.  It  rests  upon  solid  grounds.  *'When  he  giveth  quietness  who 
then  can  make  trouble?"  "  Hast  thou  not  made  an  hedge  about  him  ?" 
said  Satan  of  Job:  and  the  first  chapter  of  that  book  shows,  that  into 
the  enclosure  which  that  hedge  surrounded,  not  even  Satan  could 
break,  till  Divinely  permitted.  Here  then  is  the  refuge  from  enslav- 
ing fears  for  tlie  future.  Dark  to  us  it  may  be ;  but  it  is  all  light  te 
God ;  and  no  power,  no  combination  of  powers,  can  match  the  omnipo* 
tence  which  defends  his  people. 


STTPERIORITY  OF  THE  CHRISTIAN'S  PORTION.  237 


(3)  He  is  their  Rock  in  adversity  and  affliction^  **  Many  are  the 
afflictions  of  the  righteous/'  Penury,  sickness,  personal  and  rela- 
tive, etc.  All  these  require  a  refuge.  There  is  a  refuge  in  God's 
wisdom  that  appoints  them,  and  in  his  gracious  superintendence 
of  their  operation.  •  Whom  the  Father  loveth,  (this  is  the  rock 
of  support,)  he  chasteneth,''  etc.  Heb.  xii.  6.  *'A11  things  shall 
work  together  for  good,''  etc.  Rom.  viii.  28.  When  my  heart  is 
overwhelmed,  lead  me  to  the  rock  that  is  higher  than  I."  Ps.  Ixi.  2. 

Pleasing  is  the  idea  of  a  perfect  shelter  in  a  storm,  a  rock  higher  than 
we,  and  capable  of  giving  safety  while  the  whirlwind  rages.  A  shelter 
becomes  doubly  calm  and  pleasing  when  surrounding  tempests  beat  its 
sides  harmless.  The  domestic  hearth  is  more  cheerful  when  flakes  of 
sno-w  gather  on  the  windows;  and  when  little  children  looking  out  into 
the  darkning  storm,  return  from  the  lattice  with  additional  pleasure  to 
a'parent's  embrace,  while  cheerful  embers  gild  by  reflected  fires,  their 
still  more  cheerful  faces,  and  parental  piety  descants  of  the  goodness 
of  Jehovah.  All  such  ideas  find  their  substantiation  in  the  highest  sense 
in  his  experience,  who  in  trouble  takes  refuge  in  a  promising,  covenant- 
keeping  God.  "  He  that  dwelleth  in  the  secret  place  of  the  Most  High, 
shall  lodge  under  the  shadow  of  the  Almighty;"  like  the  alarmed  bird, 
whose  grasp  of  the  bending  bough  becomes  only  the  stronger  for  the 
very  winds  by  which  the  tree  is  shaken.  Hence  one  beautifully 
observes : 

The  passenger  in  an  Atlantic  storm  remains  calm  while  he  sees  the 
commander  unruffled  ;  and  on  Alpine  wilds,  where  mountains  beaten 
by  the  elements  meet  the  clouds,  how  quietly  slumbers  the  babe,  un- 
"wakened  at  the  mother's  breast  as  she  journeys,  or  looking  up  to  her 
utterly  unconscious  of  fear,  while  danger  perhaps  howls  in  every  blast, 
and  the  pathway  is  over  precipices  where  even  a  Hannibal  might  trem- 
ble. How  can  Benjamin,  the  beloved  of  the  Lord,  be  distracted  with 
terrors,  while  honoured  to  "dwell  between  his  shoulders?"  or  howcnn 
the  inffint  soul,  borne  through  the  world's  howling"  desert,  awake 
from  time  to  time  for  any  other  feeling  than  joy,  when  perceiving  that 
**  underneath  are  the  everlasting  arms." 

(4)  He  is  the  Rock  or  Fountain  of  their  temporal  and  spiritual 
supplies.  The  idea  is  supported  by  Numb.  xx.  11 ;  Deut.  xxxii. 
13.  Referring  to  the  wild  honey  which  was  collected  from  the 
fissures  of  the  rocks,  and  to  the  oil  of  olives  supplied  from  the  same 
source. 

So  God  sends  forth  streams  of  blessings,  like  the  rivulets  which,  • 
gushing  forth  from  the  rocky  hills,  fertilize  the  valleys  which  lie  be- 
tween.   **A11  my  springs  are  in  thee."    So  with  all  temporal  blessings. 

He*' crowns  our  life  with  loving-kindness  and  tender  mercies."  

And  spiritual  blessings  all  come  from  the  Rock  Christ.  He  was  smitten 
at  Calvary,  and  forthwith  came  rich  and  never-ending  streams  of  sal- 
vation.   **A11  spiritual  blessings  in  heavenly  places,"  etc. 

(5)  God  is  a  refuge  amid  all  the  uncertainty  and frailty  of  human 

existence.    The  death  of  friends  —  of  relatives         the  failing  of 

our  own  strength --death  near.    A  rock  of  support  and  refuge  i» 


838       SUPERIORITY  OF  THE  CHRISTIAN'S  PORTION. 


necessary  then.  And  Christ  is  that  Rock.  **My  heart  and  my 
flesh  fail/'  etc.    1  Cor.  xv.  55—57. 

The  great  design  of  the  gospel  is  to  arm  us  against  the  terrors  of 
death  ;  when  sin  is  pardoned,  death  is  conquered.  The  Holy  Spirit 
ever  witnesses  to  the  efficacy  of  Christ's  mediation,  and  seals  it  upon 
the  conscience,  especially  in  the  hour  of  death.  Thus  a  precious  Jesus 
is  more  desirable  at  last,  if  possible,  than  at  first,  —  unlike  temporal 
joys,  which  perish  in  the  using.  The  great  crowd  of  witnesses  in 
heaven  will  attest  that  Christ  never  forsook  them  for  a  mom^ent..  Ho 
succoured  and  supported  them  on  the  couch  of  sickness,  and  unveiled 
to  the  dying  eye  such  scenes  as  swallowed  up  mortality  in  life.  The 
Spirit  brought  to  their  souls  the  vital  gales  of  heaven,  and  whispering 
to  them  of  Jesus,  spread  over  them  his  immortal  wings  as  the  shadow 
of  a  great  rock. 

II.  The  Superiority  of    our  Rock    to    their  rock." 

And  this  is  so  evident,  that  Tve  may  appeal,  in  proof  of  it,  to 
themselves,  and  make  them  judges,  though  the  decision  may  be 
self-condemnatory.  ''Even  our  enemies  themselves,  being  judges." 

What  has  been  advanced  respecting  the  character  and  services 
of  this  Rock,  sufficiently  proves  its  infinite  superiority.  Refer  to 
the  Divinity  of  our  Rock,"  to  its  security,  its  refreshing  influ- 
ence, to  its  stability,  and.  everlasting  permanence,  and  who  will 
deny  that  "  Their  rock  is  not  as  our  rock"  ? 

1.  Look  at  idolators.  We  worship  the  true  and  living  God. 
What  is  the  rock  of  idolators?  Idols  which  ''have  eyes,  and  see 
not,"  etc.  In  the  time  of  Moses  and  subsequently,  the  out- 
stretched arm  of  Jehovah  convinced  idolatrous  enemies  "  that  their 
rock  was  not  as  our  rock." 

2.  Consider  the  rock  of  infidels.  These  reject  Divine  revelation, 
principally  because  of  the  moral  restraints  it  imposes,  and  they 
pretend  to  follow  the  dictates  of  reason.    This  is  their  rock. 

The  insufficiency  of  such  a  basis  is  proved  by  three  considerations : — 
1.  We  cannot  consistently  reject  the  facts  of  Bible  history,  without 
rejecting  history  altogether.  2.  If  these  facts  be  allowed,  we  cannot 
deny  the  argument  from  them  to  the  divinity  of  our  religion,  without 
violating  even  reason  itself  3.  Even  if  the  infidel  system  were  fault- 
less, yet  it  is  only  of  man,  and  is  therefore  altogether  destitute  of 
authority,  which  is  essential  to  religion:  for  in  this  there  are  two  par- 
ties, God  and  man.  "Your  rock  is  not  as  our  Rock."  Yours  rests 
upon  your  own  reason,  and  that  differs  in  you  all,  and  it  is  but  human. 
Ours  rests  upon  doctrine  uniform  in  all  ages,  sealed  by  prophecies, 
authenticated  by  miracles,  consecrated  by  the  blood  of  martyrs,  loved 
by  the  holiest  and  best  of  men,  and  confirmed  by  experience  even  to 
the  present  time.  Examine  with  serious  candour,  and  see  whetheryour 
rock,  etc. 

3.  Socinians  and  Unitarians,  who  deny  the  divinity  and  at^me^ 
ment  of  Christ,  rejecting  "  our  Rock  ^'  altogether.  To  do  this  they 
must  annihilate  the  letter  of  one  half  of  the  Bible,  and  the  spirit 


NEARNESS  01*  GOD. 


239. 


ef  the  remainder.  How  miserable  your  hope  of  salvation  without 
a  Divine  Saviour  —  a  Saviour  who  honoured  the  law,  a  matter  of 
necessity,  and  which  you  cannot  do,  and  who  endured  the  curse 
due  to  the  transgressor  of  the  law !  "  Our  Rock  "  is  Jehovah  Jej'us ; 
yours  is  a  mere  creature  —  mere  virtue,  always  imperfect. 

4.  The  Self-righteous ,  who  think  that  moral  obedience  will  pro- 
cure Divine  acceptance.  This  has  its  origin  in  ignorance.  We 
feel  that  all  our  works  are  imperfect.  We  go  to  the  atonement, 
etc.,  for  righteousness  and  strength,  etc.   See  Luke  xviii.  10 — 14. 

Again,  some  trust  in  the  mercy  of  God,  irrespective  of  the  atone- 
ment.   

And  look  at  multitudes  who  are  making  this  world  their  all.  

What  a  miserable  rock  is  theirs!  Men  of  the  world  who  have  their 
portion  in  this  life."    But  their  rock  is  not  as  our  Rock. 

What  can  their  rock  do  for  them  in  affliction,  in  all  their  trou- 
bles,  in  bereavement  —  in  a  dying  hour  —  at  the  judgment-day. 
Eternity  declares  **  Their  rock  is  not  as  our  Rock.'^ 


II.  — THE  NEARNESS  OF  GOp. 

"Thou  art  near,  0  Lord."  — Ps.  cxix.  151. 

This  declaration  evinces  the  greatness  and  glory  of  God.  His 
presence  pervades  all  places,  and  he  observes  all  human  conduct. 
*'  He  is  not  far  from  every  one  of  us."    This  is  a  terrible  subject  to 

the  wicked.  It  is  a  pleasing  one  to  the  righteous;  for  they  can  say, 

**  God  is  at  our  right  hand,  we  shall  not  bo  moved."  Ps.  xvi.  3.  My 
troubles,  my  trials  may  be  extreme,  and  my  enemies  numerous,  yet 
this  is  my  consolation,     Thou  art  near,  0  Lord.'* 

I.  God  is  essentially  near. 

His  presence  is  universal.  "  Do  not  I  fill  heaven  and  earth, 
saith  the  Lord.''  Am  I  a  God  at  hand,  and  not  afar  off.''  What 
an  overwhelming  view  of  the  grandeur  of  God  !  Jer.  xxiii.  23,  24; 
Ps.  cxxxix.  7—12.  This  is  the  character  of  God.  Thou  art  near, 
0  Lord."  Let  me  therefore  "take  heed  to  my  ways,  lest  I  sin 
against  thee  with  my  tongue,''  for    thou  God  seest  me." 

II.  God  is  manifestly  near. 

1.  Ill  creation.  "  The  heavens  declare,"  etc.  Ps.  xix.  1.  In 
khe  sun  in  his  glory,  the  moon  in  her  softness,  gleaming  in  the 
firmament,  I  see  thee. 

In  the  balm  of  the  fragrant  air,  in  the  light  of  the  cheerful  day; 
in  the  redolence  of  these  shrubs  around  me,  whose  flowery  tops,  as 
they  drink  in  the  soft  and  gentle  shower      it  falls,  seem  to  breathe 


240 


NEARNESS  OF  GOD. 


forth  a  fresh  perfume  in  gratitude  to  him  who  sends  it ;  in  the  melody 
of  these  birds,  which  fill  the  air  with  their  sonp^s,  thou,  0  Lord,  art 
near.  I  see  and  hear  thee  in  the  lightning's  flash,  and  the  thunder's 
roar.  1  see  thee  in  the  rolling  wave,  and  in  the  rippling  stream.  I 
see  thee  in  the  cataract's  foam,  and  in  the  gentle  descent  of  the  spark- 
ling dew.  I  perceive  thee,  not  with  my  bodily  eyes,  although  by  these 
I  discern  thy  workmanship,  but  with  the  mental  eye  I  behold  thee  in 
thy  works,  a  present  God. 

2.  In  providence.  Though  sometimes  thou  wrappest  thyself  in 
a  cloud,  dark  and  impenetrable,  yet  I  see  thee.  Thou  governest 
the  world  and  rulest  the  nations.  Thou  directest  the  flight  of  an 
angel,  and  arrangest  the  affairs  of  the  poorest  saint.  -»  

The  book  of  providence  is  very  mysterious  and  dark,  yet  there  I 
read  thy  wisdom,  as  developed  in  thy  world,  thy  church,  nnd  thy 
saints;  j'es,  I  discern  the  wisdom  that  guides,  the  wisdom  that  guards, 
the  wisdom  that  bestows,  the  wisdom  that  withholds,  the  wisdom  that 
encourages,  the  wisdom  that  corrects,  that  kills  and  makes  alive. 
There  do  I  read  thy  power,  thy  justice,  thy  faithfulness,  thy  holiness, 
thy  love.  Complicated  and  obscure  is  the  mechanism  of  thy  Provi- 
dence, wheels  within  wheels,  but  all  are  working  thy  sovereign  will, 
and  revolving  for  the  weal  of  thy  church.  Though  thou  *'hidest  thy- 
self," yet  I  see  thee  there,  even  the  appearance  of  the  glory  of  the 
Lord,"  attended  by  cherubims  and  ministering  spirits.    Ezek.  1. 

III.  God  is  graciously  near. 

Once  this  was  man's  greatest  blessing  and  source  of  sweetest 
consolation.  Nearness  to  God  was  the  fairest  flower  which  grew 
in  Paradise ;  but  sin  withered  it,  the  flower  faded,  it  drooped,  it 
died.  It  must  be  fo  once  more;  the  flower  must  once  again  bloom, 
again  must  it  revive :  even  upon  earth  must  it  blossom,  or  in 
heaven  it  will  never  put  forth  its  glorious  beauty  and  fragrance. 

Contemplating  man  as  a  sinner,  we  see  God  in  anger,  hurling 
him  from  Paradise,  and  denouncing  against  him  his  wrath.  God 
is  near,  but  it  is  as  an  enemy,  to  be  angry  with  the  wicked  every 
day.  God  is  near,  but  it  is  as  a  consuming  fire.  Man  is  said  to 
be  far  off,  an  alien,  and  an  outcast.  Eph.  ii.  3,  12. 

1.  God  is  near  through  Christ.  0  transporting  thought!  **  Thou  art 
near,  0  Lord,"  in  thy  Son,  thy  beloved  Son.  So  it  is  written;  *'But 
now  in  Christ  Jesus  ye  who  sometimes  were  far  off  are  made  nigh  by 
the  blood  of  Christ.  For  he  is  our  peace,  who  hath  made  both  one, 
and  hath  broken  down  the  middle  wall  of  partition  between  us,"  etc, 
Eph.  ii.  13 — 22.  It  required  nothing  less  than  the  stoop  of  Deity,  and 
the  sufferings  and  death  of  the  humanity,  to  remove  those  hindrances 
which  interposed  between  a  holy  God  and  an  unholy  creature.  Thus 
Christ  reconciles  us  to  God  by  the  fjhedding  of  his  blood,  which  satis- 
fied  all  the  demands  of  the  Law.  God  was  honoured  and  satisfied,  and. 
behold,  he  is  near. 

Near  as  a  sin-forgiving  God;  Acts  xiii.  38,  39;  Rom.  viii.  1. 

Near  as  a  promise-keeping  God  ;  2  Cor.  i.  20. 

Near  as  a  prayer-hearing  God  ^  John  xvi.  23 ;  Ps.  oxiv.  18. 


FOLLOWING  aOD. 


241 


Near  as  a  covenant-keepiDg  God;  Heb.  viii.  10. 
Near  as  a  gracious  tender  Father;  John  xx.  7. 

2.  God  is  near  in  every  season  requiring  his  presence, 

(1)  In  the  season  of  spiritual  distress.    In  the  hour  of  penitence,  to 

bind  up  the  broken-heart,  etc.  Isa.  xli.  1.  When  the  poor  saint  feels 

his  imperfections  and  short-comings,  God  is  near,  and  he  will  **not 
break  the  bruised  reed,"  etc. 

(2)  In  the  season  of  adversity  and  affliction,  Isa.  xlviii.  10;  Ps.  xxxiv, 
19.    How  near  is  God !    See  Ps.  xli.  3  ;  Isa.  xliii.  2. 

(3)  In  the  hour  of  temptation.  Isa.  lix.  19;  1  Cor.  x.  13 ;  2  Pet.  ii.  9; 
Rev.  iii.  10. 

(3)  In  the  time  of  human  desertion.    When  I  am  left  solitary  by  the 

perfidy  of  friends  or  by  the  desolation  of  death.    Thus  Paul  wa3 

deserted  when  he  was  to  appear  before  Caesar.  *'  At  my  first  answer,'* 
etc.  2  Tim.  iv.  16;  and  David  was  consoled  hy  the  nearness  of  God, 
**  When  my  father  and  mother  forsake  me,"  etc.  Ps.  xxvii.  10. 

(4)  In  the  valley  of  the  shadow  of  death.  Amid  the  dissolving  of  the 
earthly  tabernacle — the  surrender  of  all  earthly  possessions  and  en- 
gagements— the  rupture  of  the  most  endeared  connections — when  the 
eye  gives  its  last  look,  the  hand  its  last  grasp,  and  the  tongue  its  last 
farewell  —  this  is  the  glorious  privilege  of  the  Christian,  Thou  art 
near,  0  Lord."  Ps.  xxiii.  4. 

IMPROVEMENT. 

1.  How  unworthy  are  we  of  this  great  and  gracious  prese'nce  I 
2.  Let  us  walk  worthy  of  it,  lest  God  depart  from  us.  3.  The 
wicked  are  indeed  desolate,    Without  God  in  the  world.'' 


III. —FOLLOWING  GOD. 

"Be  ye  therefore  followers  of  God  as  dear  children."  —  Eph.  v.  1. 

The  Apostle  in  this  and  the  preceding  chapter  gives  important  advice 
respecting  Christian  conduct,  and  especially  respecting  brotherly  love, 
and  forgiveness.  Stated  last  verse  of  the  preceding  chapter.  To  be 
thus  characterized  is  to  be  like  God.  The  text  is  a  repetition  of  the 
important  exhortation. 

I.  The  Characters  addressed;  ^*  dear  children  J' 

1.  In  one  sense,  all  men  are  the  children  of  God  —  by  creation. 
Ps.  c.  3 ;  Mai.  ii.  10. 

2.  They  are  the  children  of  God  hy  adoption  and  grace. 

Natural  or  civil  adoption  is  an  act  by  which  one  is  received  into  n 
man's  family,  as  his  own  child,  and  appointed  his  heir.  Spiritual 
adoption  is  an  act  of  God's  free  grace,  by  which  repentant  sinners,  bo- 
21  Q 


242 


FOLLO^^NG  GOD. 


lieving  in  Christ,  are  received  into  the  number,  and  hare  a  right  to  all 

the  privileges  of  the  sous  of  God.  Such  a  privilege  stands  opposed 

to  a  state  of  bondage  and  servitude.  Rom.  viii.  15.  It  is  expressive 

of  the  relation  of  Christians  to  God. 

When  the  Lord  adopts  a  son,  he  gives  him  a  prince-like,  heaven-bora 
nature  —  a  *'new  creature,"  2  Cor.  v.  17;  Heb.  ii.  6. 

3.  The  privilege  of  adoption  or  sonship  is  obtained  hy  a  true  and 
lively  faith  in  Jesus  Christ.  John  i.  12;  Gal.  iii.  26.  This  faith 
supposes  a  previous  conviction  of  sin,  deep  humiliation,  and  a  turn* 
ing  from  it  to  God. 

4.  Believers  are  called  **  dear  children." 

(1)  On  account  of  the  immense  price  paid  for  their  redemption  —  the 
precious  blood  of  Christ,  Gal.  iv.  4,  5;  1  Pet.  i.  18,  19. 

(2)  Dear  because  they  have  become  in  some  measure  like  God,  and 
are  employed  as  his  servants  —  lights  of  the  world,  etc. 

(3)  Dear  children,  on  account  of  the  pleasure  and  delight  which  the 
Lord  takes  in  them.    1  Pet.  ii.  9,  10.    Called  '>the  precious  sons  of 

Zion."  Lam.  iv.  2.  Esteemed  as  dear  and  precious  by  the  highest 

intelligences,  saints,  angels,  Christ,  the  blessed  Trinity.  They  will 

be  accounted  dear  when  others  will  be  found  to  be  vile:  though  they 
have  been  esteemed  in  this  world  as  the  noble,  the  honourable,  etc.,  — 
at  the  great  last  day  when  all  the  world  shall  stand  at  the  bar  of  Christ 
the  Judge. 

II.  The  Duty  recommended.      Be  followers  of  God.'* 

The  word  translated  "followers,"  signifies  such  as  personate  others^ 
assuming  their  gait,  mode  of  speech,  accent,  carriage,  etc. — from  this 
Greek  word  we  have  the  word  mimic.  Though  this  term  is  often  used 
in  a  ludicrous  sense,  yet  here  it  is  to  be  understood  in  a  very  solemn 
and  proper  sense.  Let  your  whole  conduct  be  like  that  of  your  Lord  ; 
imitate  him  in  all  your  actions,  words,  spirit,  and  inclinations  —  be  fol- 
lowers of  God. 

We  cannot  follow  God  essentially.  We  cannot  imitate  h%n  in 
his  incommunicable  perfections,  as  the  independency,  self-sujB&ci- 
ency,  omniscience,  etc.,  of  the  Divine  Nature. 

The  imitation  here  recommended  has  a  reference  to  God's 
moral  perfections. 

1.  Be  followers  of  God  as  to  knowledge.  See  Col.  iii.  10;  i.  10 ;  2  Pet 
iii.  18. 

2.  Be  followers  of  God^s  holiness.  1  Pet.  i.  15,  16. 

3.  His  benevolence  and  mercy.  These  are  displayed  in  creation,  pro- 
vidence, and  grace.  The  earth  is  full  of  the  goodness  of  the  Lord," 
p8.  xxxiii.  5.  The  goodness  of  God  is  unlimited,  impartial,  and  un- 
changeable. How  great  his  love — tender  his  compassion !  Ps.  cxlv.  9; 
ciii.  2,  etc.  We  are  commanded  to  imitate  him.  Luke  vi.  36;  Heb. 
xlii.  16;  Matt.  v.  7. 


BELIEVERS  COMMENDED  TO  GOD. 


243 


4.  The  patience  and  forbearance  oj  God.  Patience  should  appear  in 
all  our  trials,  Heb.  x.  36;  James  i.  3,  4,  in  our  conduct  to  mankind, 
and  to  the  church.  Rom.  xii.  10;  Eph.  iv.  2;  Col.  iii.  13;  2  Tim.  ii 
24;  Eph.  vi.  9. 

5.  Imitate  his  righteousness  and  truth,  or  that  justice  and  equity  by 
"which  all  his  conduct  and  dispensations  are  governed.  Let  this  charac- 
terize all  your  dealings  with  one  another,  all  your  promises,  etc.  Matt, 
vii.  12;  Rom.  xiii.  7. 

Observe  further.  To  follow  God  is  the  result  of  regeneration  — 
faith  in  Christ — and  ardent  love  to  him. 

This  is  not  mere  profession,  saying,  Lord,  Lord ;  but  doing  the 
things  which  he  has  commanded. 

We  must  follow  God  invariably.  Openly,  before  the  world — be 
anxious  to  do  and  suffer  all  his  will ;  not  select  from  his  word 
what  pleases  our  fancy,  or  accords  with  our  prepossessions. 

We  must  follow  him  perseveringly — hold  fast  when  others  for^ 
sake  him.      Be  faithful  unto  death.'' 

IMPROVEMENT. 

1.  Self-examination.  2.  As  we  are  so  little  like  God,  let  us  be 
penitent,  and  prayerful  for  the  Spirit's  influence  to  cause  us  to 
resemble  God  more  and  more.  3.  Sinners  have  the  image,  the 
spirit,  and  conduct  of  Satan.  They  are  ungodly,  godless,  Christ- 
less,  and  hopeless  in  the  world.     Awake  to  righteousness." 


IV.—BELIEVEES  COMMENDED  TO  GOD. 

*'And  now.  brethren,  I  commend  you  to  God,  and  to  the  word  of  his  grace,  which  is 
able  to  build  you  up,  and  to  give  you  an  inheritance  among  ail  them  which  are  sancti- 
fied." —  Acts  xx.  32. 

The  text  forms  part  of  that  interesting,  faithful,  and  pathetic  address 
which  the  Apostle  Paul  delivered  to  the  elders  of  the  church  at  Ephe- 
Bus.  The  address  contains  a.  declaration  of  his  fidelity  and  conscienti- 
ousness as  an  Apostle  of  Christ — important  advice  which  their  circum- 
stances render  so  salutary  and  appropriate,  an  affecting  intimation  that 
after  this  Christian  and  paternal  interview,  they  would  see  his  face  no 
more.  The  time  of  his  departure  from  earth  by  martyrdom  was  rapidly 
approaching,  but  this  prospect  did  not  dishearten  him,  v.  22 — 24.  Nc 
wonder  then  that  he  should  be  solicitous  for  their  welfare,  as  expressed 
in  the  text. 

T.  The  Blessedness  which  the  Apostle  desired  for  his 

FRIENDS. 

1.  Establishment  and  conjirmation  in  the  Faith,  To  build 
you  up." 


244 


BELIEVERS  COMMENDED  TO  GOD. 


Christ  is  said  to  build  up  his  temple  by  connecting  his  people  to  him- 
eelf  by  a  living  faith,  and  to  one  another  by  mutual  love,  fellowship, 
and  prayer;  and  he  aids  them  by  his  grace  to  increase  in  all  holy  dis- 
positions and  practices.  Matt.  xvi.  18;  Zech.  vi.  13;  Eph.  ii.  22.  The 
cliurch  is  built  on  Christ  —  on  his  sacrificial  death  and  resurrection. 
This  is  her  true  foundation,  and  in  connection  with  him  her  whole 
fabric  consists,  Eph.  ii.  20;  1  Cor.  iii.  11.  The  saints  "build  up  them- 
selves in  their  most  holy  faith  ;"  they  more  fully  consider,  more  firmly 
believe,  and  more  diligently  practise  divine  truths;  and  receiving  out 
of  Christ's  fulness,  increase  in  faith,  love,  and  every  other  grace. 
Jude  20. 

The  Apostle  therefore  prayed  that  they  might  feel  they  were 
resting  on  Christ  for  salvation  —  that  they  might  have  the  assur- 
ance of  faith,  and  the  fruits  of  faith,  and  ever  "know  in  whom 
they  believed.'' 

(2)  Union,  The  stones  of  a  building  rest  upon  a  foundation, 
and  are  united  to  it,  and  to  one  another.  Christians  are  united 
to  Christ  by  a  living  faith,  and  by  love  to  one  another.  Joined 
to  one  common  head,  they  "keep  the  unity  of  the  Spirit.''  Eph. 
iv.  3.  The  enemies  of  Christianity,  by  persecution  and  violence, 
threatened  to  destroy  this  union.  The  Apostle  commended  them 
to  God,  that  their  hearts  might  be  "  knit  together  in  love Col. 
ii.  2,  19. 

(3)  Progress.  A  building  is  carried  forward  till  the  top  stone 
is  raised,  and  as  it  progresses,  its  design,  its  symmetry,  and  its 
beauty  become  more  apparent.  So  believers  are  to  grow.  Eph. 
iv.  15  ;  2  Pet.  iii.  18. 

2.  He  desired  that  God  might  give  them  an  inheritance.  This 
refers  to  heaven  —  the  kingdom  of  glory,  1  Pet.  i.  4.  It  is  the 
dwelling-place  of  God  —  it  was  purchased  by  Christ  —  it  is  Para- 
dise regained.  It  is  pure,  full  of  light,  felicity,  and  glory.  It  is 
destined  for  the  saints,  being  "the  kingdom  prepared  from  the 
foundation  of  the  world." 

(1)  It  is  of  a  social  character.  "Among  all  them."  Among  all  those 
cherubim  and  seraphim,  angels  and  archangels,  and  the  spirits  of  just 
men  made  perfect.  *'Among  all  them,"  to  associate  with  them,  con- 
verse with  them,  praise  with  them,  etc. 

(2)  Ample.  *'Among  aZZ."  Yes,  it  is  a  vast  inheritance,  and  will 
ultimately  have  a  vast  population.  All  the  members  of  Jehovah's 
house  who  have  been  saved  from  the  fall  till  the  consummation  of  all 
things.  Rev.  vii.  9. 

(3)  Holy.  **Among  all  them  which  are  sanctified."  Those  who 
inherit  are  holy.  The  great  source  of  happiness  there  is  freedom  from 
sin.  We  must  be  justified  and  sanctified  here,  before  we  can  be  glori- 
fied there. 

(4)  Perpetual.  Not  transient,  but  eternally  permanent.  So  de- 
scribed, 1  Pet.  i.  4. 

*'The  fairest  inheritances  of  this  earth  must  be  relinquished  after  a 
few  years'  enjoyment.    The  possessor  of  the  largest  and  most  fertile 


BELIEVERS  COMMENDED  TO  GOD. 


245 


domains  has  reason  to  say,  as  he  surveys  them,  "  These  hills  will  re* 
joice,  these  vales  will  sing,  and  these  trees  will  flourish  for  another, 
but  not  for  me."  Nay,  it  is  not  death  only  that  drags  away  the  great 
from  their  palaces  and  the  fields  ;  misfortune  and  oppression  have  often 
rendered  the  wealthy  poor,  and  the  powerful  dependent  on  the  caprice 
and  the  bounty  of  others.  "  Here  we  have  no  continuing  city,  but  we 
look  for  one  that  is  to  come."  Were  the  saints  to  be  driven  from  the 
paradise  of  God,  were  they  to  fall  from  that  perfection  in  holiness  to  which 
Divine  grace  hath  raised  them  in  the  heavenly  world,  we  must  conclude 
that  Jesus  had  ceased  to  be  solicitous  about  their  welfare ;  but  this 
cannot  be  ;  the  Lamb  in  the  midst  of  the  throne  is  the  constant  guardian 
of  their  interests,  and  the  eternal  security  of  their  happiness;  and 
perpetual  obedience  is  the  fixed  choice  of  their  hearts.  Were  the  fear 
to  arise  in  the  minds  of  the  blessed,  that  they  would  be  forced  to  quit 
this  inheritance,  its  hills  of  frankincense  would  loose  their  fragrance, 
the  flowers  of  paradise  would  blossom  to  them  in  vain,  and  they  would 
feel  themselves  incapable  of  relishing  their  best  enjoyments.  But  the 
saints  are  not  only  secure  from  all  change,  but  from  every  fear  of  it: 
Their  happiness  is  sure  in  itself,  and  in  their  persuasion.  They  feel 
that  they  are  safe  for  eternity.   Heb.  xiii.  14." 

II.  The  Agency  and  influence  to  which  he  commended  them. 
*'  To  God,  and  the  word  of  his  grace.'' 

The  Apostle  was  ever  sensible  of  human  inefficiency.  He 
always  recognized  the  Divine  Spirit  to  give  success  to  his  efforts, 
to  promote  his  own  salvation,  and  the  salvation  of  the  church  at 
large  ;  2  Cor.  v.  5. 

1.  To  God,      I  commend  you  to  God.'' 

(1)  To  Ids  gracious  providence.  *'He  careth  for  you,"  and  he 
will  guide  you  and  guard  you.  He  does  all  things  well ;"  he  loves 
you  as  his  saints  —  his  Son  has  redeemed  you,  and  therefore  I 
cannot  entrust  you  to  better  and  safer  hands. 

(2)  To  his  special  blessing.  He  loved  them,  and  he  wanted 
them  to  be  specially  preserved.  Their  situation  was  peculiar. 
After  his  departure,  grievous  wolves  would  attempt  to  devastate  the 
church,  ver.  29,  30.    They  required  a  special  blessing. 

(3)  To  the  gracious  iyijluence  of  his  Holy  Spirit,  God  gives  this, 
and  without  it  the  church  is  nothing. 

2.  To  the  word  of  his  grace,  as  the  ground  of  their  hope,  the  rule 
of  their  conduct,  their  direction  in  difficulties;  support  in  trials; 
consolation  in  death. 


,  improvement. 

1.  Let  us  enter  into  the  circumstances  of  our  brethren,  sympa* 
thize  with,  and  pray  for  them.  The  Apostle  did  thus.  2.  Let  us 
value  the  sympathy  and  pravers  of  our  brethren,  when  they  remem- 
ber us  in  our  trials.  3.  (jrod,  for  Christ's  sake,  will  graciously 
regard  every  object  which  his  church  may  commend"  to  his  care 
and  attention. 
21* 


246 


THE  REDEEMED  IN  HEAVEN. 


v.  — THE  REDEEMED  IN  HEAVEN. 

"T  iTeheld,  and  lo!  a  great  multitude  which  no  man  could  number,  of  all  nations, 
and  kindred,  and  people,  and  tongues,  stood  before  the  throne,  and  before  the  Lamb.*'— « 
Rev.  vii.  9. 

Life  is  a  journey,  and  Christians  are  travellers;  hut  the  world  to 
which  we  are  ^oing  is  to  iis  unknown,  but  as  it  is  revealed  to  us  in  the 
Scriptures.  Here,  life  and  immortality  are  brought  to  light.  Here,  we 
learn  what  heaven  is,  and  what  its  employments  are.  In  general,  we 
know  that  heaven  is  a  place  of  society  :  when  Lazarus  died,  he  was 
carried  to  Abraham's  bosom  ;  and  from  the  passage  before  us  we  learn 
that  it  is  a  very  large  and  blessed  society.    Let  us 

I.  Inquire  of  whom  the  Society  of  Heaven  will  consist  ?  • 

1.  Of  Jesus  the  Mediator. — He  is  the  Sun  that  enlightens  that 
world!  '*I  go  (said  he)  to  prepare  a  place  for  you:  I  will  come 
again  and  receive  you  unto  myself ;  that  where  I  am,  there  ye 
may  be  also.'^ — We  shall  "  stand  before  the  throne  of  God  and  of 
the  Lamb!'' 

2.  The  angels  of  God  shall  form"  a  part  of  this  society.  They 
even  now  hold  an  uninterrupted  intercourse  with  the  church  of 
God  on  earth;  are  continually  "ascending  and  descending,''  to 
"minister  unto  those  who  shall  be  heirs  of  salvation'' — and  at 
length  shall  lead  us  to  "  the  throne  of  God  and  of  the  Lamb,"  and 
we  shall  dwell  among  them. 

3.  The  society  will  comprehend  all  good  meriy — "  a  great  multi- 
tude which  no  man  can  number,  of  all  nations,  and  kindred,  and 
people,  and  tongues."  Those  things  which  prevent  their  full 
society  on  earth,  shall  there  no  more  exist.  Here  we  are  sepa- 
rated by  distance  of  time.  "We  have  heard  of  Abel  —  of  Enoch  — 
of  Abraham  —  of  Paul,  and  others  eminent  for  piety  ;  but  we  have 
never  seen  them ;  there  we  shall  converse  with  them,  and  — 

"  Walk  with  God  high  in  the  climes  of  bliss." 

Here  we  are  separated  by  distance  of  place.  Some  good  men  live 
in  every  quarter  of  the  globe,  too  distant  to  hold  even  regular 
intercourse ;  then  we  shall  meet  in  one  grand  society,  and  be  no 
more  separated.  Good  men  are  separated  by  differences  of  senti- 
ment;  divided  into  various  classes,  and  distinguished  by  several 
peculiarities :  and  we  necessarily  feel  most  attached  to  those  whose 
principles  and  dispositions  are  most  congenial  with  our  own.  But 
there  shall  be  no  dissensions  ;  God  shall  be  our  sun,  and  one  blaze 
of  light  illuminate  every  heart ! 

II.  The  Blessedness  of  the  heavenly  Society. 

1.  They  shall  be  all  holi/.  One  great  reason  of  our  unhappiness 
here  is,  that  we  have  so  much  sin  amongst  ourselves,  while  the 
world  abound  us  is  lying  in  wickedness.    But  there  shall  in  no 


DECISION  FOR  GOD  DEMANDED. 


247 


ffise  enter  into  that  state,  "  any  thing  that  defileth,  neither  what- 
loever  worketh  abomination,  or  maketh  a  lie ;  but  they  who  are 
written  in  the  Lamb's  book  of  life.'' 

2.  Not  only  shall  all  be  holy,  but  they  shall  be  eminently  so. 
When  we  meet  with  good  men,  we  rejoice  in  their  society,  and  feel 

•  a  oneness  of  heart  with. them:  but  alas!  we  soon  discover  many 
defects,  which,  like  spots  on  the  sun,  though  they  do  not  prevent 
its  rays,  yet  in  a  degree  veil  its  glory.  But  there,  every  subject 
shall  be  righteous,  as  his  Lord ;  and  every  disciple  holy,  like  his 
Master ! 

3.  There  they  shall  be  completely  Jiappy,  as  well  as  holy. — 
Many  of  our  sorrows  in  this  world  arise  from  sympathy;  and 
religion  not  only  allows,  but  teaches  us  to  weep  with  those  that 
weep  ;  to  bear  each  other's  burdens,  and  so  fulfil  the  law  of 
Christ."  But  in  heaven,  the  tears  shall  be  wiped  away  from  all 
faces,  sorrow  and  sighing  shall  flee  away/'  and  each  shall  be  aa 
happy  as  his  capacity  will  admit. 

4.  Perfect  union  in  sentiment,  affection,  and  worship,  will  form 
an  essential  part  of  the  felicity  of  heaven.  The  want  of  such  an 
agreement  diminishes  the  aggregate  of  social  happiness  on  earth, 

and  evil  passions  both  produce  and  are  produced  by  it.  In  the 

exercis  es  of  public  worship  we  feel  our  minds  elevated  and  digni- 
fied :  here,  however,  our  pleasures  are  abated  by  the  limitation  of 
our  soiciety:  there  it  shall  be  "a  great  multitude  which  no  man 
can  number." 

5.  This  society  shall  be  blessed  with  permanence  and  per- 
petuity. Fellowship  with  Christian  brethren  on  earth  is  sweet ; 
but  soon  we  are  called  to  part,  and  parting  divides  our  joy.  But 
there  shall  be  no  more  death  ;"  neither  shall  the  inhabitant  say 
any  more,  "I  am  sick!" — S.  Pearce. 


VL  — DECISION  FOR  GOD  DEMANDED. 

"Who  is  on  the  Lord's  side?" — Ex.  xxxii.  26. 

This  chapter  gives  a  fearful  account  of  the  idolatry  of  the  Israel- 
ites—  the  wrath  of  God  against  them,  v.  10.  Aaron  also  was  guilty. 
Dent.  ix.  20,  in  being  too  pliant,  etc.  Their  idolatry  was  punished — • 
8000  of  the  ringleaders  were  slain,  after  the  watchword  was  given ; 

Whx)  is  on  the  Lord's  side?" 

I.  An  implied  Conflict.      The  Lord's  side.'' 

He  comes  before  us  as  a  King  —  as  a  Commander  —  the  *'Lord 
of  hosts  is  his  name."  The  cause  which  he,  has  to  establish  is 
that  of  truth  and  righteousness.  This  is  opposed  by  Satan  and  hia 
emissaries  —  hence  the  conflict — and  the  demand,  **Who  is  ob 
the  Lord's  side?" 


248 


DECISION  FOR  GOD  DEMANDED. 


This  conflict  is  frequently  expressed.  •*  Gird  thy  sword,"  Ps.  xlv.  3; 
Isa.  Ixiii.  1 — 3.  Satan  is  called  the  Prince  of  darkness,  and  Prince  of 
the  power  of  the  air.  See  Eph.  ii.  2.  Christ  tights  against  Satan.  Rey. 
xix.  11,  etc.  He  *'  was  manifested  to  destroy  the  works  of  the  devil." 
Therefore 

1.  The  Cause  of  this  struggle  is  Satan'' s  conquest  of  the  world. 
In  Paradise  he  tempted  our  first  parents,  and  they  fell  —  he 
stripped  them  of  their  righteousness  and  glory,  and  took  them  aa 
captiyes.  All  men  by  nature  are  sinners,  children  of  wrath." 
Kom.  ii.  10,  etc. 

2.  Christ  volimtarily  engaged  to  oppose  Satan,  and  to  rescue 
sinners  from  his  power.  "When  Christ  came  the  battle  commenced 

in  the  wilderness,  Matt.  iv.  1,  etc.  he  opposed  him  everywhere  ; 

he  encountered  his  opposition  through  the  Jews,  the  Sadducees, 
and  Pharisees.  He  encountered  him  in  the  garden,  which  is  called 

"the  hour  and  power  of  darkness and  on  the  cross.  What  a 

battle  was  that !      He  spoiled  principalities,^^  etc. 

3.  The  Contest  is  to  he  carried  on  till  the  Divine  purposes  are 
accomplished.  Christ  has  his  army,  even  all  believers — these  are 
his  soldiers,  who  gather  around  his  banner,  and  fight  his  battles. 
Their  weapons  are  described,  Eph.  vi.  13 — 18.  They  preach  the 
gospel,  or  declare  the  will  of  the  Captain  of  salvation  —  they  long 
for  souls  —  they  are  anxious  to  be  determined  and  valiant  soldiers 
of  the  cross. 

4.  This  contest  shall  ultimately  succeed.  Ps.  ii. ;  Isa.  liii.  10 — 
12 ;  Ix.  1—5  ;  1  Cor.  xv.  24,  25.  Millennial  glory  shall  be  the 
issue  of  this  contest.  "  Who  then  is  on  the  Lord^s  side? 

II.  What  is  implied  in  being  on  the  Lord\s  side? 

1.  Enlightenment  of  mind  to  perceive  the  error  of  the  course, 
and  the  danger  of  the  position.  To  be  on  the  side  of  Satan  is  dis- 
graceful, dangerous,  and  ruinous.    That  cause  must  ultimately 

fail.  Enlightenment  too,  to  discover  the  infinite  excellency  and 

superiority  of  Christ^s  cause,  and  the  everlasting  advantages  of 
being  on  his  side.  A  deep  conviction  of  sinfulness,  of  guilt,  of 
exposure  to  wraith  for  being  on  Satan^s  side. 

2.  A  forsaJcing  of  the  opposite  side,  and  the  espousal  of  Chris fs 
cause.  The  heart  cleaves  to  Christ — it  is  reconciled  to  God.  2  Cor. 
V.  18 ;  Col.  i.  20,  21. 

3.  Submission  to  all  the  terms  and  conditions  of  Chrisfs  service. 
The  terms  of  enlistment  are  repentance,  faith  in  Christ  —  union 
with  his  solders  —  wearing  the  badge  of  distinction,  even  a  re- 
newed nature  by  the  Spirit  —  putting  on  the  Lord  Jesus  Christ, 
and  taking  all  the  weapons  appointed  for  spiritual  conflict.  Eph. 
vi.  13.  .  . 

4.  A  public  avowal  of  this  to  the  world.  Declaring  that  we  are 
on  the  Lord's  side.  'Not  to  be  ashamed  of  our  profession. 

5.  A  military  disposition.  A  mind  like  Christ's,  which  hates 
Bin,  and  is  determined  to  oppose  all  the  King's  foes — ^animated  by 


DECISION  FOR  GOD  DEMANDED. 


249 


the  hope  of  victory,  and  ever  panting  for  the  glory  of  the  Divine 
General 

G.  Cheerful  obedience  to  all  his  commands  and  directions.  "  Ye 
are  my  friends/'  etc.  A  full  consecration  of  all  our  powers  to  his 
service. 

7.  Constant  dependence  upon  Christ  the  Commander  for  all 
Supplies  of  strength,  deliverance,  and  triumph. 

III.  The  Honour  and  Advantage  of  being  on  the  Lord's  side. 

1.  It  is  the  most  honourable  side. 

It  is  not  the  side  of  a  despot  —  of  a  tyrant;  but  it  is  the  cause  and 
service  of  the  God  of  love,  and  spiritual  freedom.  It  is  not  the  side  of 
sin,  but  of  purity;  not  of  darkness,  but  of  light;  not  of  woe,  but  of 
bliss.    There  is  no  honour  in  sin,  in  Satan,  in  his  followers,  —  nothing 

but  disgrace  and  torment.  This  side  is  honourable;  for  consider 

the  worth  and  glory  of  the  Divine  Captain  —  the  glorious  excellency  of 
his  cause,  the  salvation  of  myriads  of  immortal  souls. 

2.  It  is  the  strongest  side. 

Though  not  so  numerous  now,  yet  it  shall  be.  The  Captain  hath 

an  omnipotent  arm,  valiant  and  undaunted  courage.  What  was  Samson, 
Gideon,  David,  Alexander,  Julius  Caesar,  etc.,  to  the  Lord  Jesus? 
Think  of  his  wisdom.  "  He  is  wonderful  in  counsel,  and  mighty  in 
working."  He  is  a  match  for  Satan,  being  wiser  and  stronger  than 
he.  It  is  the  strongest  side.  Its  fortifications  are  impregnable,  im- 
penetrable, and  invincible.  The  outworks,  walls,  bulwarks,  forts,  and 
towers  have  been  contrived  by  infinite  wisdom,  and  executed  by  the 
Lord  God  Omnipotent. 

And  if  ii  is  the  strongest  side  it  must  be  the  safest  side.  "  If  God  be 
for  us,  who  then  can  be  against  us  ?  " 

3.  It  is  the  most  happy  side. 

There  is  no  peace  in  the  camp  of  the  wicked  —  they  cannot  prosper 
who  fight  against  God — many  of  them  do  not  live  out  half  their  days— 
and  finally  with  their  prince  they  must  be  cast  into  the  abode  of  inter- 
minable darkness.  The  Christian  soldier  has  delight,  peace,  and  con- 
fidence in  his  conflict — delightful  exercises — and  the  hope  of  a  glorioua 
victory. 

4.  It  is  the  most  useful  side.  Contrast  the  work  of  Christ  with 
that  of  Satan  —  the  labours  of  Christians  with  the  works  of  the 
wicked.  "A  sinner  destroyeth  much  good;^'  but  "the  righteous 
is  more  excellent  than  his  neighbour.'^ 

5.  It  is  a  side  that  will  ultimately  be  crowned  with  victory  and 
eternal  rewards.  Jesus  must  reign  —  he  must  conquer  —  he  and 
every  soldier  in  his  army  shall  have  repose,  and  honour,  and  glory 
in  heaven.  "  On  his  head  shall  bo  many  crowns  ;  and  his  people 
fihall  have  "the  crown  of  life.''  Rev.  ii.  10;  iii.  5,  12,  21 


250  THE  CHURCH  A  LILY  AMONG  THORNS. 


IMPROVEMENT. 

1.  Praise  God  that  you  are  on  his  side.  It  is  of  all  grace.  2, 
Sinners,  lay  down  the  weapons  of  opposition,  forsake  the  ranks  of 
the  enemy,  etc.,  etc.  3.  Anticipate  the  joy  and  rapture  of  sharing 
with  Christ  the  rewards  of  eternity. 


VII.— THE  CHUECH  A  LILY  AMONG  THORNS. 

"As  the  lily  among  thorns,  so  is  my  love  among  the  daughters." —  Song  ii.  2. 

In  this  book,  Christ  describes  his  church  under  the  emblem  of  a 

beantiful  female  whom  he  has  espoused.  Christ  and  his  church  artt 

compared  to  the  lily,  which  is  an  apt  emblem  of  his  humiliation  in 
assuming  our  nature,  of  his  dwelling  and  communing  with  his  people, 

once  vile  sinners;  and  it  is  an  emblem  also  of  his  spotless  purity.  . 

They  who  believe  in  Christ  partake  of  his  excellencies;  he  has  hum- 
bled their  pride,  and  given  them  purity  and  beauty,  by  which  they  are 
distinguished  from,  and  exalted  above  sinners. 

I.  Christ's  REPRESENTATION  OF  HIS  CHURCH.      As  the  lily.'' 

*' By  *'tbe  lily  of  the  valley,"  Song  ii.  2,  we  are  not  to  understand 
the  humble  flower  generally  so  called  with  us,  the  'lilium  convallium.' 
but  the  noble  flower  which  ornaments  our  gardens,  and  which,  in 
Palestine,  grows  wild  in  the  fields,  and  especially  in  the  valleys. 

Pliny  reckons  the  lily  the  next  plant  in  excellency  to  the  rose;  and' 
the  gay  Anacreon  compares  Venus  to  this  flower.  In  the  East,  as  with 
us,  it  is  the  emblem  of  purity  and  moral  excellence.  So  the  Persian 
poet.  Sadi,  compares  an  amiable  youth  to  "the  white  lily  in  a  bed  of 
narcissuses,"  because  be  surpassed  all  the  young  shepherds  in  goodness. 

And  Sir  J.  E  Smith  observes:  "It  is  natural  to  presume,  the  Divine 
teacher,  according  to  his  usual  custom,  called  the  attention  of  his 
hearers  to  some  object  at  hand ;  and  as  the  fields  of  the  Levant  are 
overrun  with  the  'Amaryllis  Lutoa.'  whose  golden  lilaceous  flowers  in 
autumn  afford  one  of  the  most  brilliant  and  gorgeous  objects  in  nature, 
the  expression  of  '  Solomon  in  all  his  glory  not  being  arrayed  like  one 
of  these,'  is  peculiarly  appropriate."    Matt.  xxvi.  28 — 30. 

The  church  is  "  as  the  lily/'  Christ  is  the  lily,''  v.  I.  She  is 
*'as  the  lily,"  because  her  beauty  and  glory  have  been  derived 
from  Christ.  By  union  with  him,  and  constant  fellowship,  the 
church,  in  degree,  partakes  of  his  excellencies.  They  cannot  re- 
semble him  in  his  majesty  and  mediatorial  excellency;  but  they 
can  in  his  moral  virtues. 

1.  Christ  here  represents  the  beauty  of  his  churcJi.. 

The  lily  is  a  beautiful  flower.  "  Solomon  in  all  his  ^lory  was 
not  arrayed  like  one  i  f  these."    Its  form  is  excellent ;  it  has  six 


THE  CHURCH  A  LILY  AMONG  THORNS. 


251 


petals  or  leaves  beautifully  arranged ;  within  are  seven  grains,  in- 
'    ternally  it  is  of  the  colour  of  gold,  aud  it  hangs  down  its  head. 
Much  of  the  glory  of  the  lily  is  internal. 
The  Beauty  of  the  Church  consists 

In  her  purity.  Because  justified  freely  by  his  grace,"  washed  in 
his  blood,  and  sanctified  by  bis  Spirit,  the  church  is  pure  and  white  as 
a.  lily.  Christ  can  see  no  spot  in  his  own  righteousness,  and  therefore 
be  sees  no  spot  in  the  believer.  Ps.  xlv.  18,  14. 

The  church  has  been  regenerated.  Once  Christians  were  wicked  — 
they  were  like  the  barren,  prickly  thorn,  fit  only  for  burning.  Now 
Christ  has  put  a  new  spirit  in  them.  The  heavenly  *'dew"  has  dis- 
tilled upon  their  souls,  and  they  **grow  up  like  the  lil3%"  displaying  in 
their  disposition  and  conduct  the  "beauties  of  holiness."  '*Thou  art 
all  f>ur,  my  love,  and  there  is  no  spot  in  thee,"  is  the  language  with 
which  Christ  addresses  his  church.  See  Eph.  v.  25 — 27.  The  church 
is  beautified  with  the  gifts  of  the  Holy  Spirit,  which  may  answer  to  the 
leaves  of  the  lily  ;  and  with  the  graces  of  the  Spirit,  which  may  answer 
to  the  golden  grains  within  the  lily,  which  are  seven.  2  Pet.  i.  5 — 8. 

2.  Christ  here  represents  the  humility  of  tlie  church,  I  am 
the  lily  of  the  valleys,^'  says  Christ.  Deeply  was  he  humbled 
when  he  took  upon  himself  the  form  of  a  servant;  Phil.  ii.  5 — 8. 
And  the  church  too  is  adorned  with  the  grace  of  humility.  Like 
the  lily  of  the  valley  which  hangs  down  its  head,  so  they  are 

clothed  with  humility See  it  in  the  Publican,  Luke  xviii.  13; 
in  the  Prodigal,  Luke  xv.  18,  19.  See  it  in  Paul ;  I  am  less 
than  the  least,^'  etc. 

3.  Christ  here  represents  the  dignity  of  the  church. 

The  lily  is  a  very  tall  flower;  few  flowers,  as  Pliny  observes^ are 
higher  than  the  lily.  So  the  people  of  God  are  the  highest  and  most 
dignified  people  in  the  world,  they  dwell  on  high,  Isa.  xxxiii.  IG.  The 
beauties  of  holiness,  their  humbleness  of  mind,  and  the  graces  of  the 

Spirit,  confer  on  the  church  dignity  and  glory.  A  glorious  dignity 

awaits  the  church  in  millennial  glory;  Micah  iv.  1,  2.  But  a  still 
brighter  one  in  celestial  glory. 

TI.  Christ  expresses  his  love  to  the  church. 

Christ  sees  nothing  so  fair  in  all  this  world  as  the  believer.  All  the 
rest  of  the  world  are  like  thorns,  but  the  believer  is  like  a  beautifu' 
lily  in  his  eyes.  He  has  proved  his  love  by  loving  them  before  the 
foundation  of  the  world  —  by  taking  their  nature  —  by  dying  as  their 
substitute — by  callinp;  them  to  repentance  and  grace — by  his  numerous 
promises  —  by  his  prevalent  intercession  —  by  the  rich  and  glorious  in- 
heritance which  he  has  provided  for  them.    John  xv.  9. 

III.  Christ  represents  the  position  of  the  church  As  the 
iily  among  thorns.'^  Observe, 

The  character  of  the  unconverted  world.  In  his  sight  it  is  like  a 
field  full  of  briers  and  thorns.    So  compared  because 

(1)  It  is  fruitless,    **Do  men  gather  grapes  ofi*  thorns,  or  figt 


252 


TflE  CHURCH  A  LILY  AMONG  THORNS. 


off  thistles?'"  So  Christ  gets  no  fruit  from  the  unconverted  world 
It  is  all  one  wide  thorny  waste. 

(2)  Because  preaching  the  gospel  among  them,  is  like  sowing 
among  thorns.  "  Break  up  your  fallow  ground  and  sow  not  among 
thorns/^  When  the  sower  sowed,  some  of  the  seed  fell  among 
thorns,  and  the  thorns  sprang  up  and  choked  them ;  so  is  pret'ich- 
ing  to  the  unconverted. 

(3)  Because  the  toorld  is  hostile  to  tlie  churcJi.  God^s  people  are 
as  lilies  among  thorns,  scattered  and  torn,  shaded  and  obscured  by 
them.  This  they  must  expect,  for  they  are  planted  among  thorns ; 
*'In  the  world  ye  must  have  tribulation/'  See  Gal.  iv.  29.  The 
ancient  inhabitants  of  Canaan  expelled  by  Israel  were  said  to  be 
*'  pricks  in  their  eyes,  and  thorns  in  their  sides.''  Num.  xxxiii.  55. 

(4)  Because  their  end  will  he  like  that  of  thorns ;  they  are  dry, 
and  fit  only  for  the  burning.  As  thorns  cut  up  shall  they  be 
burned  in  the  fire."    See  Heb.  vi.  8. 

Observe:  The  lily  that  is  now  among  thorns  shall  shortly  be  trans- 
planted out  of  this  wilderness  to  that  paradise,  where  there  is  no  prick- 
ing brier,  or  grieving  thorn.  Ezek.  xxviii.  24.  As  flowers  in  a  rich 

garden  blend  together  their  thousand  odours  to  enrich  the  passing 
breeze,  so,  in  the  paradise  above,  yon,  believers,  shall  join  the  thou- 
sands of  the  redeemed,  and  blend  with  theirs  the  odours  of  your  praise. 
As  living  flowers,  you  shall  blend  with  glorified  spirits,  there  to  form  a 
garland  for  the  Redeemer's  brow. 

lY.  Christ  represents  the  glorious  distinction  of  the 
CHURCH.  "The  lily  among  thorns."  Not  confounded  with  the 
thorns,  but  distinct. 

Were  we  passing  through  a  wilderness  overgrown  with  briers  and 
thorns,  and  were  our  eyes  to  fall  upon  some  lonely  flower,  tall  and 
white,  and  pure  and  graceful,  growing  in  the  midst  of  the  thorns,  it 
would  look  peculiarly  beautiful.  But  were  it  in  some  rich  garden 
among  many  other  flowers,  then  it  would  not  be  so  remarkable;  but 
when  it  is  encompassed  with  thorns  on  every  side,  then  it  engages  the 
eye.    "As  the  lily,"  etc. 

1.  They  are  distinct  from  the  ihoYTi^  hj  ih^ir  moral  excellency 
as  produced  by  Christ.  Refer  to  their  purity,  etc.  How  superior 
to  the  world!  "  The  righteous  is  more  excellent  than  his  neigh- 
bour." 

2.  By  mutval  love.  Christ  loves  them  and  they  love  him.  But 
of  the  wicked  it  is  said,    If  any  man  love  not,"  etc.  1  Cor.  xvi.  22. 

3.  Lilies  not  only  possess  more  beauty,  but  they  are  mo7^e  useful 
than  thorns.  Formerly  lilies  were  considered  medicinal,  and  ia 
that  respect  were  often  used.  The  righteous  save  souls  from  death 
—  one  sinner  destroyeth  much  good. 

4.  A  lily  among  thorns,  exhibiting  its  beauty,  is  indicative  of 
life,  vigour,  and  preservation.  Though  it  is  surrounded  and 
pressed  on  every  side  by  thorns,  yet  behold,  it  lives  and  flourishes! 


MOCKING  AT  SIN. 


253 


"  And  the  Christian  is  surrounded  by  wicked  men,  evil  cus- 
toms, and  tempting  snares,  vet  the  Lord  preserves  him.  He  i« 
among  thorns,  but  he  is  not  one  of  them.    Great  is  the  distinction 

between  thorns  and  lilies  so  with  regard  to  saints  and  sinners. 

Lastly,  this  distinction  will  be  sublimely  apparent  at  the  last 
day ;  Matt.  xiii.  30,  39 — 42 ;  xxiv.  31 ;  xxv.  31,  etc, 

IMPROVEMENT. 

1.  Admire  and  adore  the  grace  of  God,  Christians,  for  distin- 
guishing you  from  the  wicked.  2.  Pray  to  continue  distinct.  Be 
lilies  among  thorns  —  and  be  not  turned  to  thorns,  rendering  railr 
ing  for  railing,  etc.  3.  Anticipate  the  celestial  paradise,  when 
you  shall  be  free  from  the  wicked  who  are  thorns  in  your  side ; 
and  from  all  sin.  Grace  in  the  soul  is  a  lily  among  thorns  —  cor- 
ruptions are  thorns  in  the  flesh,  2  Cor.  xii.  7. 


VIIL  — MOCKING  AT  SIN. 

"Fools  make  a  mock  at  sin;  but  among  the  righteous  there  is  favour."  —  Peot, 
xiv.  9. 

I.  What  the  natural  heart  thinks  of  sin. 

1.  Men  sin  easily.  As  a  fountain  casting  out  its  waters,  Jer. 
vii.    Such  is  the  natural  flow  of  their  hearts. 

2.  They  hear  the  load  lightly.    At  ease  in  Zion. 

3.  The  heavier  the  load,  they  sin  the  more  easily »  Like  a  river 
filled,  Eph.  iv,  19. 

4.  It  frequently  excuses  it;  apologizes  for  it — attributes  it  to  the 
force  of  circumstances,  infirmities,  etc. 

II.  What  God  thinks  of  it. 

1.  He  says  he  hates  it.  Jer.  xliv.  4. 

2.  He  has  banished  it  from  heaven,  and  prepared  perdition  for  it. 

3.  He  has  punished  it  in  his  Son. 

III.  What  awakened  souls  think  of  it.  Rom.  vii.  9 ;  Ps.  li. 
Those  converted  on  the  day  of  Pentecost.  The  jailor.  Sin  has  a 
sting. 

IV.  What  believers  think  of  it.  It  is  their  plague  —  their 
enemy.  Like  God  they  hate  it.  Sometimes  it  grieves  them.  They 
long  for  the  time  when  they  shall  be  free  from  it.  They  will  enter 
the  land  of  rest,  and  leave  it  behind  them  for  ever. 

22 


254 


DIVINE  SOLICITUDE. 


IX.  — DIVINE  SOLICITUDE  FOR  MAN'S 
HAPPINESS. 

"Oh  that  thou  hadst  her.rVrned  unto  niy  commandments!  then  had  thy  peace  been 
as  a  river,  and  thy  righteoiisiiess  as  th(;  waves  of  the  s«a."  —  Isa.  xlviii.  18. 

The  compassion  of  God  to  sitmcrs  is  ^reat.  He  has  abundantly 
provided  for  their  liMppiiiPss.  nnd  lie  is  ever  solicitous  for  their  salva- 
tion. "As  I  live,  saith  tlio  Lord,  1  Imvo  no  pleasure  in  the  death  of  tlie 
wicked,"  etc.  Ezck.  xxxiii  1  1  :  lit.^cfi  xi  8.  In  the  context  the  Divine 
compassion  is  expressed  f<^r  l)Mr-ks]idin;i  Israel.  By  reason  of  their  sins, 
God  had  brought  them  into  c;ii'tivity  ;  it  was  their  own  fault,  and  he 
did  not  afflict  them  williiigly.     •'(>  that  tliou  hadst  hearkened,"  etc. 

I.  God  has  reveai.ed  his  will  for  the  benefit  of  sinners. 
He  has  issued  his  "  conr.naiHh-ii(^;:is  "  which  are  "holy,  just,  and 

good,'^  for  this  pur})()se.  At  voi.  IH.  he  intimates  that  he  had 
alw^ays  spoken  plainly  to  Israel,  fnym  the  beginning;,  by  Moses 
and  all  the  prophets.  I  have  n-.t  spoken  in  secret,  but  publicly, 
from  the  top  of  Mount  S'r  ai,  and  in  the  chief  places  of  concourse, 
the  solemn  assemblies  of  your  triljes.'^ 

In  these  "last  days"  God  has  "spoken  to  us  by  his  Son."  Heb.  i.  1, 
etc.  The  "  commandmenr^  "  :n  e  contiTiiied  in  the  gospel.  That  gospel 
proclaims  rich,  groat,  jippvopiiate.  and  free  salvation  to  the  guilty 
world.  It  utters  its  voice  Jind  s  »vs.  I'epent,  and  believe  the  gospel.'' 
"Believe  in  the  Lord  Jesus  Chiist,  ar.d  thou  shalt  be  saved."  The 
gospel  reveals  not  oidy  duty,  but  privilege,  and  promise,  and  Divine 
fellowship,  and  eternal  life,  in  rich  and  glorious  association. 

II.  God's  commandments  are  to  be  obeyed.  "  0  that  thou  hadst 
hearkened.'* 

1.  This  is  perfectly  just.  God  has  a  sovereign  right  to  command 
us. 

2.  Obedience  should  he  prompt ed,  by  God's  love.  Why  does  he 
command  men  to  obedience?    Because  he  loves  them. 

3.  It  should  be  prompted  by  self-interest.  Obedience  to  the  gospel 
.8  our  life  —  our  salvation.  The  "obedience  of  faith''  instru- 
mentally  leads  to  deliverance  from  guilt  and  eternal  perdition  — 
and  ultimately  elevates  the  soul  to  the  heavenly  paradise.  John 
iii.  16  ;  V.  24. 

4..  Obedience  should  be  prompt — earnest — open — sincere — and 
ardent. 

III.  Disobedience  will  involve  the  loss  of  incalculablb 

GOOD. 

This  is  declared.  If  thou  hadst  "hearkened  unto  me,  then  had  thy 
peace  been  as  a  river,"  etc.  Such  happiness  have  all  those  who  lovf 
God's  commandments.    "-Great  peace  have  they  that  love  thy  law. ' 


DIVINE  SOLICITUDE. 


25$ 


The  loss  of  incalculable  good  is  expressed  in  the  text. 

1.  Their  peace  would  liave  been  as  a  river.  The  poace  arising 
from  God's  pardoning,  justifying,  sanctifying,  and  comforting  love. 
 Illustrate  this  by  the  beautiful  figure ;  "Like  a  river/' 

(1)  This  peace,  like  a  river,  has  a  source.  It  begins  at  the  fountain 
of  Christ's  blood.    That  is  the  rich  source  of  its  glorious  flow. 

(2)  A  river  is  fed  from  above.  Rains  and  showers  feed  the  rivers. 
The  showers  of  grace  swell  the  rivers  of  peace.  Mai.  iii.  10. 

(3)  A  river  has  occasional  inundations ;  as  the  Nile,  for  instance.  An 
awakening  Providence  often  makes  it  overflow.  Afflictions,  and  the 
consolations  under  them,  mnke  the  peace  and  bliss  of  the  believer  to 
flow  as  a  river.    **  These  light  afflictions,"  etc.  2  Cor.  iv.  17,  18. 

(4)  A  river  is  fertilizing.  It  conveys  nourishment.  Egypt  owes  all 
its  fertility  to  the  Nile.  The  peace  of  Christ  makes  every  grace  grow. 
Holiness  and  felicity  always  grow  out  of  a  peaceful  breast.  See  this 
stated,  Rom.  vi.  4. 

(5)  A  river  gets  broader  as  it  flows  on  from  its  sx)urce  to  its  termina- 
tion. The  path  of  the  just  is  as  the  shining  light,  shining  more  and 
more  unto  the  perfect  day."  A  river  may  in  its  course  receive  tributary 
streams,  which  constantly  add  to  its  strength;  so  a  believer  *' grows  in 
grace,"  etc.  —  he  "adds  unto  his  faith,  virtue,"  etc. 

2.  Their  righteousness^^  would  have  been  as  the  waves  of  the. 
seaJ^  Christ  is  made  unto  believers  righteousness.''  That  right- 
eousness, even  Christ's  obedience  to  death,  etc.,  is  as  the  waves  of 
the  sea. 

(1)  Because  it  washes  away  and  covers  the  greatest  sins.  The  waves  of 
the  sea  bear  down  all  opposition.  So  the  righteousness  of  Christ  is 
irresistible  —  all  conquering  —  no  guilt  is  too  stubborn  for  its  power. 
**  The  blood  of  Jesus  Christ  his  Son  cleanseth  from  all  sin." 

(2)  It  covers  again  and  again.  When  the  conviction  of  guilt  distresses 
the  conscience,  we  look  to  Christ;  then  the  broad  covering  waves  of 
Divine  righteousness  roll  upon  our  souls,  and  obliterate  all  sin  and 
torment. 

(3)  It  is  infinite  righteousness.  Who  can  count  the  waves  of  the  sea? 
Who  can  estimate  this  righteousness?  It  exists  and  operates  in  time; 
its  influence  shall  endure  for  ever. 

3.  Of  this  happiness  the  disobedient  shall  be  deprived.  "0  that 
thou  hadst  hearkened  to  my  commandments  ;  then  had  thy  peace 
been  as  a  river,"  etc.  But  thou  hast  not  hearkened  —  thou  hast 
not  obeyed,  and  therefore  thy  peace  does  not  flow  as  a  river,  nor 
thy  righteousness  as  the  waves  of  the  sea. 

Instead  of  this  enjoyment,  there  is  positive  wrath  and  misery 
connected  with  the  sinner!  — a  fearful  looking  for  of  judgment. 
How  vile  their  character  —  how  dreadful  their  prospect! 

Lastly,  God  wishes  7nen  to  be  saved.    God  sometimes  pleads  with 
men  to  be  saved  for  his  own  pleasure,  it  would  be  pleasant  to  him ; , 
speaking  after  the  manner  of  men,  it  would  make  him  glad ;  aa 


256 


FREEDOM  FROM  CONDEMNATION. 


in  the  parable  of  the  lost  sheep.  Sometimes  he  pleads  for  his  own 
glory.  Jer.  xiii.  16;  Mai.  ii.  1.  But  here  it  is  for  the  happiness 
of  sinners  themselves.  Ps.  ixxxi.  13.  Once  more,  he  pleads  with 
men,  because  unwilling  that  any  should  perish.  2  Pet.  iii.  9. 


X.  — THE  IMPORTANT  LINE. 

In  the  year  1821,  the  late  Rev.  Daniel  Tyerman,  and  George  Bennet,  Esq.,  were  sent  hy 
the  London  Missionary  Society  to  visit  their  Stations  in  different  parts  of  the  vjorld.  On 
the  '2M  June,  they  crossed  the  line,  and  on  the  following  day,  being  the  Sabbath,  Mr 
Tyerman  preached  on  the  event.    His  text  was, 

"  His  hand  hath  divided  it  to  them  by  line."  —  ISA.  xxxiv.  17. 

And  he  thus  considered  his  subject :  — 

1.  There  is  a  line  of  being,  which  we  all  crossed  when  we  were 
born ;  then  we  were  endowed  with  a  rational  and  intelligent 
nature  ;  and  then  we  entered  upon  our  state  of  probation. 

2.  There  is  a  li7ie  of  regeneration,  dividing  the  moral  world  into 
two  hemispheres,  in  one  of  which  dwell  the  righteous,  and  in  the 
other  the  wicked.  This  line  must  be  crossed  by  all,  before  they 
can  become  Christians  indeed,  and  enjoy  the  privileges  of  the 
gospel. 

3.  There  is  a  line  of  death,  which  we  must  each  cross  when  we 
have  finished  our  probationary  course,  and  go  before  the  tribunal 
of  Grod  to  render  an  account  of  the  deeds  done  in  the  body ;  but 
when,  where,  and  how,  we  shall  cross  this  line,  we  know  not. 

4.  There  is  a  line  which  divides  between  heaven  and  hell ;  this 
none  shall  ever  cross  who  have  once  taken  up  their  abode  in  either 
of  these  regions. 

In  his  application,  the  preacher  remarked,  that  if  we  would  not 
lament  having  crossed  the  line  of  being,  nor  fear  crossing  the  line 
of  death,  we  should  be  desirous  to  cross  the  line  of  regenei^ation, 
that  when  we  fail  on  earth  we  may  be  received  into  everlasting 
habitations,  on  the  right  side  of  the  line  which  divides  between 
heaven  and  hell. 


XL— FREEDOM  FROM  CONDEMNATION. 

"There  is  therefore  now  no  condemnation  to  them  which  are  in  Christ  Jesus,  who 
walk  not  after  the  flesh,  but  after  the  Spirit."  —  Kom,  viii.  1. 

The  Apostle  in  this  epistle  dwells  at  large  on  the  great  doctrine  of 
justification  by  faith.  The  text  maybe  regarded  as  a  summary  of  the 
whole.  From  it  we  learn  the  intimate  connection  between  justification 
and  sanctification.    Its  propositions  are:  '*He  that  is  in  Christ  Jesus 


FREEDOM  PROM  CONDEMNATION. 


257 


is  free  from  condemnation ;  and  he  that  is  in  Christ  Jesus  walka  not 
after  the  flesh,  but  after  the  Spirit."  Being  in  Christ  Josus"  is  that 
on  which  both  depend,  and  it  is  from  him  that  both  are  derived. 

I.  Union  with  Christ.    *'In  Christ  Jesus.'' 

1.  To  be  in  Christ  Jesus  is  more  than  mere  nominal  Christianity. 

 Many  say,  Lord,  Lord;  Matt.  vii.  21;  Luke  xii.  25.  Union 

with  Christ  is  more  than  a  mere  profession  of  Christ  and  union 
with  his  people. 

Such  a  union  as  this  Judas  had,  apparently  a  branch  in  the  vine, 
bearing  the  leaves  of  an  outward  profession,  and  making  a  fair  show 
in  the  flesh.  Multitudes  are  still  the  same,  especially  since  no  odium, 
but  a  degree  of  respectability  attaches  to  the  Christian  profession. 
There  are  but  few  indeed  who  would  wish  to  be  recognized  as  infidels, 
or  avowed  unbelievers.  The  eff'ective  co-operation  of  various  religious 
institutions,  and  the  commendable  zeal  displayed  in  the  diffusion  of 
Christian  knowledge,  have  put  infidelity  a  little  out  of  countenance : 
and  the  large  proportion  of  talent,  rank,  and  influence,  which  the  in- 
terests of  religion  have  associated  and  combined,  have  given  it  an 
ascendency  in  the  public  esteem  which  it  scarcely  possessed  at  any 
former  period.  But  this  nominal  union  will  bear  no  genuine  fruit  to 
God  after  all ;  and  though  we  may  be  instrumental  in  communicating 
good  to  others,  we  shall  ourselves  be  cast  away  as  fruitless  branches, 
which  are  gathered  and  cast  into  the  fire  to  be  burned. 

2.  There  is  a  vital  union  with  Christ,  by  a  genuine  and  living 
faith,  and  this  is  the  great  doctrine  of  the  preceding  chapter, 
iii.  25. 

**Tn  Christ  Jesus"  is  a  phrase  very  common  in  Scripture,  and  denotes 
a  vital  and  glorious  union  with  him.  It  is  sometimes  represented  by 
the  union  of  the  vine  and  its  branches,  John  xv.  5.  As  stones  in  a 
ouilditig  united  to  the  foundation  stone,  1  Pet.  ii.  5.  By  the  union 
between  the  head  and  members  of  the  body,  Eph.  v.  30.  By  a  cove- 
nant relation  to  Christ,  represented  by  marriage,  Rom.  vii.  4.  By  the 
bridegroom  and  the  bride,  1  Cor.  vi.  17.  By  the  union  of  the  food  wo 
eat  with  the  body,  John  vi.  56,  57;  Gal.  ii.  20;  2  Cor.  iv.  11.  The 
convinced  sinner  has  fled  to  Christ,  and  is  in  him,  as  Noah  fled  to  the 
ark.  Like  the  cities  of  refuge  to  Israel,  Christ  is  the  hope  set  before 
us,  Phil.  iii.  9:  Heb.  vi.  18. 

This  union  is  effected  by  Divine  power;  nothing  else  can  ally  the 
siimer  to  Christ;  and  it  is  absolutely  necessary  to  Christian  usefulness. 
If  severed  from  Christ  we  can  do  nothing.  Union  with  Christ  is  the 
only  true  source  of  practical  religion. 

It  is  a  mysterious  union;  but  of  its  existence  believers  have  an  in- 
ward consciousness;  1  John  v.  10. 

II.  The  glorious  privilege  connected  with  this  r£LATI0X« 
•*No  condemnation.^' 

1,  This  implies  that  there  was  condemnation, 
22*  R 


258 


FREEDOM  FROM  CONDEMNATION. 


Before  believing,  God's  people  were  condemned— children  of  wrath, 

and  under  the  curse.  Condemned,  because  the  law  of  God  was  broken. 
The  children  of  wrath,  because  God  has  declared  that  sin  shall  not  go 
unpunished.  And  under  the  curse,  because  it  is  denounced  —  every 
sinner  is  cursed;  and  when  the  thread  of  existence  is  cut,  it  will  fall 
upon  his  imperishable  spirit  with  all  its  crushing  and  poignant  power. 
Rom.  ii.  9;  Gal.  iii.  10;  Deut.  xxviii.  15. 

2.  This  condemnation  has  been  removed.  "  No  condemnation." 
All  the  curses  are  reversed,  and  all  the  threatenings  removed  ;  all 

are  turned  into  promises  and  blessings.  There  is  now  a  change 

of  state  —  the  captive  is  ransomed  —  the  sentence  is  gone,  and  the 
believer  is  accounted  innocent.  Rom.  v.  1 ;  Acts  xiii.  38,  39. 

(1)  No  condemnation  from  ronftcievre.  This  is  sprinkled  from  the 
evil  of  guilt  by  the  blood  of  Christ,  and  huslied  into  peace,  Heb.  x.  22; 
1  John  ii.  21. 

(2)  No  condemnation  from  Ihe  law.  They  are  **m  CAr?*^,"  and  the 
law  does  not,  and  cannot  conrlemn  him.  He  hns  magnified  and  made 
it  honourable  ;  "he  is  the  end  of  the  law  for  righteousness  to  every  one 
that  believeth.    See  Gal.  iii.  13. 

(3)  No  condemnation /r<j///  God.  fie  is  satisfied  and  "well-pleased" 
with  them  for  Christ's  sake,  Horn.  v.  ],  2. 

3.  How  is  this  deliverance  accomplished  ?  Tt  is  not  of  works;  not  of 
faith  itself  as  a  virtue  of  ours,  but  as  uniting  us  to  Christ,  1  Cor.  i.  31  ; 
Phil.  iii.  9.  Christ  is  made  heir  of  all  things;  and  being  made  one 
with  him,  we  become  joint-heirs  of  all  that  he  possesses.  Rom.  viii.  17. 

This  delivering  grace  is  graphically  stated,  Rom.  iii.  23 — 27.  All 
that  Christ  did,  is  imputed  to  believers.  His  death  delivers  them  from 
death,  and  his  righteousness  is  imputed  for  their  justification,  2  Cor.  v. 
21  ;  Rom.  viii.  33. 

III.  Justification  is  productive  of  practical  holiness. 
Who  walk  not  after  the  flesh,"  etc. 

The  terms     flesh"  ar.d  "  Spirit"  aic  liere  contrasted,  and  denote 

the  opposite  principles  of  sii;  :iiid  holiness   To     walk  after  the 

flesh,"  is  to  be  in  a  carnal  aiul  cirrupt  state;  to  be  governed  by  what 

is  carnal ;  Gal.  v.  19.  To  '-walk  r.frer  the  Spirit"  is  expressive  of 

an  habitual  course  of  pietv  :  so  as  to  prefer  and  seek  spiritual  objects 
and  enjoyments.  Gal.  v  22. 

Union  with  Christ  is  attended  with  a  real   as  well  as  a  relative 

change,  and  this  prevents  tiie  ol  jection  of  its  giving  liberty  to  sin.  

No  one  is  free  from  condeiv.na lion  l)ut  by  being  in  Christ  Jesus;  and 
no  one  is  in  Christ  Jesus  but  such  as  walk  not  after  the  flesh,  but 
after  the  Spirit.  Justification  and  sanctification  are  therefore  insepa- 
rable  Observe, 

1.  Their  walk  corresponds  with  the  character  of  the  Spirit.  He  is  the 
♦'Spirit  of  holiness;"  and  the  Christian  is  holy;  he  follows  after  holi- 
ness, etc.    Divine  transformation  is  his  work.  2  Cor.  iii.  18. 

2.  The  Christian  is  led  and  influenced  by  the  Spirit. 

The  Spirit  is  the  fountain  of  lights  and  Christians  walk  as  children 


AFFLICTIONS. 


259 


of  light;  the  Spirit  comfort,  and  they  walk  joyfully  in  adversity  and 
tribulation:  a  quickening  Spirit,  and  their  walk  is  active,  abounding  in 
every  good  work:  the  Spirit  of  assurance,  and  they  repose  on  God,  and 
commit  their  cause  to  him  in  every  situation  of  life:  the  Spirit  of  hope^ 
and  they  rejoice  in  the  hope  of  the  glory  of  God. 

IMPROVEMENT. 

1.  How  important  to  be  found  in  Christ!  What  a  joyful  in- 
fluence it  throws  over  life: — free  from  condemnation  —  at  peace 
with  God!!  2.  Examination.  Am  I  led  by  the  Spirit?  Do  I 
hate  the  '*  works  of  the  flesh/'  and  love  "  the  fruits  of  the  Spirit?' 


XII.— AFFLICTIONS. 

"  Affliction  cometh  not  forth  of  the  dust,  neither  doth  trouble  spring  out  of  the 
ground." — Job  v.  6. 

Afflictions,  the  common  lot  of  man,  particularly  entailed  upon  good 
men,  necessary  to  their  character,  do  not  come  by  chance.  Provi- 
dence, like  Ezekiel's  wheel,  may  have  a  terrible  aspect,  y^t  they  never 
go  but  where  God  sends  them,  or  without  his  going  with  them. 

I.  Every  trouble  comes  according  to  the  appointment  of  God. 

See  Ps.  Ixvi.  11  ;  Lam.  iii.  33  ;  1  Thess.  iii.  3  ;  Ezek.  xvi.  21 ;  1  Sam. 
iii.  12. 

II.  When  afflictions  visit  us,  it  is  at  the  very  time  intended  by 
God. 

III.  The  particular  object  is  fixed  by  God,  to  whom  he  intends 
to  send  affliction,  or  by  which  affliction  is  to  come. 

ly.  When  troubles  come,  it  is  according  to  a  certain  degree  or 
measure. 

Mal.  iii.  3  ;  Matt.  xxiv.  22  ;  Isa.  xxvii.  8. 

V.  The  continuance  of  trouble  is  not  left  to  uncertainty  or 
msualty. 

Gen.  XV.  13;  Rev.  ii.  10. 

VI.  Afflictions  come  for  a  specific  purpose. 
Job  v.  17;  Heb.  xii.  6;  Ps.  cxix.  75. 

1.  They  h  ave  a  tendency  to  correct  what  is  wrong ;  to  mortify  sin. 
Fsa.  xxvii.  9. 

2.  They  are  often  sent  to  make  manifest  the  energy  and  power  of 
Divine  grace. 

8.  Trials  are  sent  by  God  for  the  peculiar  manifestation  of  his  good- 
ness and  kindness. 


260 


THE  SWORD  OP  THE  SPIRIT. 


4.  Afflictions  are  intended  to  prepare  those  exercised  with  them  for  1^ 
better  world. 

IMPROYEMENT. 

1.  In  all  our  afflictions,  we  should  view  the  hand  of  God.  2.  "We 
ought  not  to  murmur  when  we  are  exercised  with  them.  3.  We 
should  feel  a  submissive  temper  under  them,  because,  as  they  come 
from  God,  they  must  be  right.  4.  We  should  not  only  view  God 
as  sending  affliction,  but  as  being  present  to  manage  and  control 
it,  and  to  afford  comfort  and  support  under  it.  5.  In  every  afflic- 
tion, we  have  always  something  to  be  thankful  for. 

Jehoida  Brewer. 


XITI.— THE  SWOED  OF  THE  SPIRIT 

**  And  the  sword  of  the  Spirit  which  is  the  word  of  God." — Eph.  vi.  17. 

The  Christian's  life  is  one  of  warfare.  He  has  numerous  foes, 
f;tronger  than  he,  more  subtle,  and  they  are  invisible;  they  have  also 
Allies  in  his  breast,  even  depraved  appetites,  ever  ready  to  join  in  op- 
position. A  gracious  God,  however,  has  provided  for  the  protection, 

conflict,  and  conquest  of  his  people.  He,  the  Divine  Commander,  has 
provided  every  necessary  weapon,  as  the  context  declares. 

"The  Sword  of  the  Spirit,  which  is  the  word  of  God;"  the  great 
foundation  and  rule  of  all  revealed  religion;  the  Holy  Scripture, —  a 
revelation  from  God,  which  bears  the  stamp  of  Divinity,  or  carries  its 
own  evidence  along  with  it  —  the  most  ancient  and  excellent  book  in 
the  world  ;  and  whatever  the  wit  of  infidels  may  rake  together  to  shake 
its  authenticity,  it  stands  immovable,  and  will  bear  the  strictest  scru- 
tiny of  unprejudiced  reason,  and  be  found  to  be  in  every  respect  worthy 
of  God,  its  Divine  Author.  The  word  of  God  is  not  only  the  ground  of 
a  Cliristian's  faith  and  hope,  and  the  rule  of  his  conduct,  but  it  is  his 
Sword  by  which  he  defends  himself,  and  attacks  his  enemies. 

1.  Why  the  word  of  God  may  be  compared  to  a  Swctsrd. 

A  sword  is  a  miliiary  weapon  with  which  soldier*  are  armed. 
In  warfare  it  is  indispensable  to  soldiers  of  every  rank  and  quality; 
to  the  superior  officer  as  well  as  to  the  ordinary  soldier. 

So  the  word  of  God  is  the  spiritual  iveapon  of  even/  Christian 
soldier  of  whatever  rank  or  quality,  and  it  is  indispensable. 
Christ,  the  Captain  of  salvation,  fought  with  this  weapon.  Matt, 
iv.  4  —  8.  All  the  soldiers  in  his  army  must  therefore  be  armed 
with  it. 

2.  A  sword  is  a  weapon  by  which  a  soldier  not  only  defends 
himself,  but  also  does  great  execution  against  his  enemies. 

So  the  word  of  God  is  a  spiritual  weapon  by  which  the  Christian 
tiot  only  defends  himself  from  foes  ;  but  by  it  he  offends,  yea,  cuts 
down  and  conquers  all  the  enemies  of  his  soul. 


THE  SWORD  OF  THE  SPIRIT. 


261 


(1)  The  word  is  a  defensive  weapon.  "  By  the  word  of  thy  lips,  I 
have  kept  me  from  the  paths  of  the  destroyer,"  etc.  Ps.  xvii.  4;  cxix.  92. 

(2)  Offensive.  The  apostles  used  it  in  defence  of  the  gospel  beforo 
Felix,  etc.,  etc.  The  Bible  contains  truths,  motives,  promises,  threaten- 
ings,  etc.,  of  an  irresistible  character. 

3.  A  sword  is  a  sharp  piercing  weapon;  it  will  enter  into  the 
body,  and  pierce  even  to  the  heart. 

So  the  word  of  God  is  a  Sword  that  will  pierce  the  hearts  of 
•inners,  and  make  them  cry  out,  etc.    Heb.  iv.  12 ;  Acts  ii.  37.  . 

4.  A  Sword  is  an  honourable  weapon,  and  of  great  antiquity ; 
having  been  in  use  from  the  beginning. 

So  the  word  of  God,  the  Sword  of  the  Spirit,  is  an  hononrahle 

weapon.   Christ,  prophets,  apostles,  martyrs,  used  it.  It  is  also 

of  great  antiquity ;  the  writings  of  Moses  are  the  most  ancient 
records.    Honourable  too  on  account  of  the  victories  it  has  won. 

5.  Some  swords  have  two  edges  and  will  cut  both  ways,  both 
backwards  and  forwards. 

So  the  Word  of  God,  as  used  by  his  ministers,  hath  tioo  opera- 
tions at  one  time,  2  Cor.  ii.  16.  And  when  that  word  is  received 
it  is  used  by  the  Spirit  to  conquer  the  depraved  heart  of  the 
believer,  and  he  wields  it  to  conquer  unbelieving  men.  It  con- 
quers him  that  he  may  conquer  others. 

6.  A  Sword  is  the  instrument  of  victory. 
So  is  the  word  of  God.    See  Rev.  xii.  11. 

7.  A  Sword  is  sometimes  carried  before  a  magistrate  as  the  sym- 
bol of  authority  and  justice.    Rom..xiii.  4. 

So  the  Sword  of  the  Spirit  is  the  weapon  of  a  minister's  or  Chris- 
tian's authority.  In  reference  to  doctrine,  conduct,  and  discipline, 
he  uses  the  Sword  for  the  settlement  of  all  disputes.  "  To  the  law 
and  the  testimony, etc. 

II.  Why  is  it  called  the  Sword  of  the  Spirit? 

1.  Because  it  is  a  spiritual  weapon,  designed  to  be  of  use  in  the 
spiritual  warfare,  against  our  spiritual  foes,  when  the  soul  is 
attacked  by  Satan,  etc. 

2.  Because  the  Holy  Spirit  is  the  Author  of  it.  His  hand  alone 
formed  and  fashioned  it.    2  Pet.  ii.  21. 

3.  The  Holy  Spirit  is  the  only  true  interpreter  of  the  Scriptures, 
they  can  only  be  understood  through  the  Spirit  who  indited  them — 
hence  the  necessity  of  praying  for  illumination. 

4.  Because  it  is  the  Spirit  that  gives  the  word  its  efficacy  in  the 
soul.  He  guides  the  truth  to  the  soul,  there  he  fixes  it.  He 
makes  the  gospel  the  power  of  God  to  salvation.  1  Thess.  i.  5. 

improvement. 

1.  How  valuable  is  the  word  of  God?  Without  this  weapon,  wa 
should  be  overcome  and  lost.    Set  a  high  value  on  the  Scriptures. 


262 


EJACULATORY  PRAYER. 


2.  We  may  learn  the  reason  for  Satanic  opposition.  The  Bible 
being  full  of  light  is  against  him,  and  therefore  he  opposes  it  b^ 
his  emissaries,  Atheists,  Infidels,  etc.  3.  See  the  wicked  cruelty 
of  the  Roman  Catholics  in  using  all  their  exertions  to  prevent  the 
distribution  and  use  of  the  Sword  of  the  Spirit.  4.  Labour  to 
know  the  proper  use  of  this  spiritual  weapon.  Satan  is  a  cunning 
warrior,  stealing  insensibly  into  the  soul. 


XIV.  — EJACULATOHY  PRAYER. 

"  So  I  prayed  unto  the  God  of  heaven." — Neh.  ii.  4. 

Kemaeks  on  the  piety  and  conduct  of  Nehemiah  —  his  fervent  ejacu- 
lations. 

I.  The  nature  of  ejaculatory  prayer. 

Prayer  is  presenting  the  desires  to  God.  Social  prayer  is  the 
united  request  of  many  — private  prayer  the  supplication  of  an 
individual. 

1.  Ejaculatory  prayer  is  dependent  on  no  place.  It  may  be  presented 
everywhere. 

2.  It  is  not  dependent  on  time. 

3.  It  is  not  dependent  on  any  occasion  or  circumstance. 

II.  Produce  some  examples  of  successful  ejaculatory  prayer. 
Abraham^s  servant,  Gen.  xxiv.  12.  Samson,  Judges  xvi.  28. 

 Stephen,  Acts  vii.  59.  Christ,  Matt.  xi.  25. 

III.  The  seasons  when  ejaculatory  prayers  may  be  more  espe- 
cially necessary. 

1.  In  sudden  and  unexpected  calls  to  some  important  and  difificult 
duty. 

2.  The  sacred  day  of  rest. 

3.  The  hour  of  temptation. 

4.  The  period  of  sickness. 

IV.  The  advantages  of  ejaculatory  prayer. 

1.  It  would  maintain  in  the  mind  an  habitual  sense  of  dependence 
tpon  God. 

2.  Preserve  the  mind  in  a  proper  tone  for  the  exercises  of  devotion. 

3.  Prove  a  powerful  preventive  against  sin. 

4.  Enahle  us  boldly  to  contend  with  enemies  or  difficulties. 

5.  Quicken  us  to  activity  and  zeal  in  the  cause  of  God  and  religion 

J.  A.  James. 


THE  SWELLING  OF  JORDAN. 


263 


XV  LITTLE  SINS  VERr  INJURIOUS. 

Tak^  us  the  foxes,  the  little  foxes,  that  spoil  the  vines;  for  our  vines  have  tendet 
^apes."  —  Song  ii.  25. 

I.  "What  sins  may  be  called  little  sins  ? 

II.  What  is  the  harm  which  they  do? 

III.  How  they  must  be  dealt  with  ? 

I.  What  sins  may  be  called  "little  sins''? 
Sins  which  are  so  comparatively. 

1.  Evil  tempers  in  the  church,  in  the  family,  and  in  the  commercial 
world. 

2.  A  light  and  frivolous  spirit. 

3.  Remissness  in  religious  duties. 

4.  Social  whispering,  slandering,  backbitingt 
6.  Conformities  to  this  world. 

6.  Dress  —  ever  veering. 

7.  Conversation  —  earthly. 

8.  Light  and  unholy  company. 

9.  Pride.  (1)  Natural  pride,  which  sets  us  above  our  fellow-crea* 
tures.    (2)  Spiritual  pride. 

II.  The  harm  which  they  do. 

1.  They  injure  our  consciences  by  hardening  them. 

2.  They  make  way  for  greater  sins. 

8.  They  relax  our  devotion  and  communion  with  God. 
4.  They  hinder  the  presence  of  Christ  with  us. 

III.  How  must  they  be  dealt  with  ? 

Not  tenderly,  not  connivingly  ;  but  they  must  be  taken. 

1.  This  may  be  a  charge  to  minis^ters. 

2.  A  charge  to  Christians,  beware  of  the  first  approach  of  sin. 

WlLKS. 


XVI.— THE  SWELLING  OF  JORDAN. 

"  How  wilt  thou  do  in  the  swelling  of  Jordan?"  —  Jer.  xii.  5. 

The  prophet's  di«composure,  on  account  of  the  conspiracy  formed 
against  him,  led  him  into  a  perplexity  about  the  prosperity  of  the 
wicked,  among  whom  were  p-*acipally  the  men  of  Anathoth,  v.  1,  2 


264 


THE  SWELLING  OF  JORDAN. 


He  appeale^l  fo  the  heart-searching  God,  that  he  had  acted  uprightly, 
and  that  he  was  hated  and  persecuted  for  his  sake,  v.  3. 

In  the  text,  the  Lord  is  thought  gently  to  reprove  the  prophet's  im- 
patience.   The  opposition  of  the  men  of  Anathoth  was  not  so  formida- 
ble, as  what  he  must  expect  to  encounter  from  the  kings  and  rulers  of 
Judah  ;  and  the  present  calamities  of  the  nation  were  trivial  compared 
.  with  the  approaching  desolations. 

If  then  he  was  so  disconcerted  by  these  lighter  trials,  how  would  he 
endure  more  severe  afflictions?  If  he  was  so  wenried  running  with 
footmen,  or  contending  with  his  equals,  how  would  he  be  disquieted, 
when  required  to  run  with  horsemen,  or  execute  his  office  in  defiance 
of  those  in  authority?  If  he  could  scarcely  endure  when  the  land 
remained  in  peace,  what  would  he  do  when  hostile  invasions  would 
bear  down  all  before  them,  like  the  overflowing  waters  of  the  Jordan  ?* 

We  are  apt  to  murmur  under  present  trials  ;  but  more  severe,  solemn, 
and  important  trials  are  awaiting  us;  at  any  rate  we  are  sure  that 
death  will  soon  break  down  every  mortal  barrier,  —  our  health  and 
vigour,  and,  like  the  swelling  of  Jordan,  overwhelm  us.  *'Then  how 
wilt  thou  do  in  the  swelling  of  Jordan?'* 

I.  Consider  Jordan  as  typical  of  death. 

Many  persons,  places,  and  things  under  the  Old  Testament  were 
typical  of  New  Testament  persons,  places,  and  events.  Thus  Egyptian 
Blavery  and  darkness  typified  the  dark  and  miserable  thraldom  of 
Satan  —  the  despotic  and  cruel  Pharaoh,  the  malice  and  hate  of  the 
Prince  of  darkness  —  the  prophet  Moses,  Christ  the  servant  of  God  — 
the  wilderness,  the  Christian's  pilgrimage  through  this  world — Jordan, 
death  —  Canaan,  heaven.  Observe 

1.  Jordan  constantly  flowed.  It  never  stagnated  —  it  never  dried. 
One  celebrated  traveller,  Chateaubriand,  represents  it  as  ''sluggish, 
reluctantly  creeping  to  the  Dead  Sea;  though  sometimes  it  is  very  vio- 
lent, turbid,  and  rapid;  too  rapid  to  be  swam  against." 

So  human  mortality  is  always  proceeding;  its  flow  is  incessant,  ever 
conveying  mankind  to  the  Dead  Sea,  or  the  grave.  Death  is  no  re- 
specter of  persons  —  he  levels  all  distinctions  —  he  destroys  all  enjoy- 
ments—  he  brings  all  to  the  grave.  The  flow  of  mortality  is  irresisti- 
ble ;  it  cannot  be  swam  against.  No  human  device,  no  physician's 
skill,  no  human  precaution,  can  bribe  away  death. 

2.  Jordan  overflowed  all  its  banks,  especially  at  the  time  of  harvest. 
Josh.  iii.  15. 

So  the  banks  of  every  mortal  will  be  borne  down  by  the  stream  of 
death.    Some  are  priding  themselves  in  their  vigour  and  strength  — 

•ome  in  their  riches,  etc.,  but  all  these  will  avail  nothing.  TJien 

ftgain,  is  not  death  the  great  reaper?  The  time  of  death  is  the  time 
of  harvest  to  saints  and  sinners.  God  then  gathers  his  saints,  hia 
precious  seed,  into  his  garner ;  Satan  collects  his  tares,  and  deposits 


*  The  overflowing  of  .Tordan,  whinh  generally  happened  in  harvest,  drove  the  lions 
and  other  beasts  of  prey  from  their  coverts  among  the  bushes  that  lined  its  banks; 
who,  spreading  themselves  through  the  country,  made  terrible  havoc,  slaying  men  and 
carrying  ofiF  the  cattle.   See  1  Chron.  xii.  15 ;  Jer.  xlix.  19  :  1.  44. 


TilE  SWELLING  OF  JORDAN. 


265 


them  in  his  own  place.  For  Jordan  overfloweth  all  his  banks  at  the 
time  of  harvest."    0  remember  this!  death  is  inevitable;  Heb.  ix.  27. 

3.  Jordan  parted  the  tvilderness  and  the  promised  land.  The  land  flow- 
ing with  milk  and  honey  —  the  glory  of  all  lands  was  on  the  other  side 
Jordan,  and  the  way  to  it  was  across  that  river. 

So  the  Christian  pilgrim's  home  —  heaven,  the  glorious  residence  of 
God,  angels,  and  saints,  can  only  be  attained  by  passing  the  gulf  of 
death.    Thus  the  poet  sings :  — 

"Dark  river  of  death,"  that  is  flowing 
Between  "the  bright  city"  and  "me,** 
Thou  boundest  the  path  1  am  going, 
0  how  shall  I  pass  over  thee? 

Let  glory  from  Calvary  streaming, 

Shine  bright  o'er  the  cold  sable  wave; 
Faith  strong  in  Christ  with  rapt'rous  hope  beaming, 

To  burst  through  the  gloom  of  the  grave. 

And  beautifully  appropriate  is  the  representation  of  Dr.  Watts :  — 

There  everlasting  spring  abides, 

And  never  withering  flowers; 
Death,  like  a  narrow  sea,  divides 

This  heavenly  land  from  ours. 

Sweet  fields  beyond  the  swelling  flood, 

Stand  drest  in  living  green; 
So  to  the  Jews  old  Canaan  stood, 

And  Jordan  roU'd  between. 

4.  Jordan  separated  the  inhabitants  of  Canaan  from  those  of  the  wilder* 
ness  and  other  places. 

So  death  separates  the  inhabitants  of  the  church  militant  from  the 
inhabitants  of  the  church  triumphant.  Some  of  our  friends  have  gone 
over  the  river,  and  we  see  and  enjoy  them  no  longer.  There  is  the 
father  or  the  mother  —  here  are  the  children.  There  is  the  beloved 
partner  —  gone  over  Jordan  —  here  the  lone  and  bereaved  one  weeps  in 
anguish,  but  hopes  for  reunion  there.  Patriarchs,  Apostles,  martyrs, 
yea,  legions  of  saints,  have  passed  over  —  and  Jesus  himself  is  there. 

One  family,  we  dwell  in  him, 

One  church  above,  beneath; 
Though  now  divided  by  the  stream, 

The  narrow  stream  of  death. 

One  army  of  the  living  God, 

To  his  command  we  bow; 
Part  of  the  host  have  cross'd  the  floods 

And  part  are  crossing  now. 

Even  now  to  their  eternal  homa 

Some  happy  spirits  fly; 
And  we  are  to  the  margin  come, 

And  soon  expect  to  die  I 

5.  llie  Jordan  was  a  new  way  to  the  Jews,  They  had  never  passed  it 
before.    Josh.  iii.  4. 

The  river  of  death  can  be  crossed  only  once ;  and  we  have  yet  to 
pass  over.  We  have  had  no  past  experience — all  will  be  new — solemnly 
DOW  to  each  of  us  I  We  have  seen  '.ur  frieuds  pass  over  ;  but  oh !  to  bo 
23 


266 


THE  SWELLING  OF  JORDA^f. 


baptized  with  death  ourselves  —  what  is  it  —  how  shall  we  endure  it— • 

shall  we  go  through  noblj  or  ignobly  —  shall  we  be  left  to  ourselves  on 
account  of  our  sins,  or  will  Jesus  bear  up  our  head  in  the  dark  river? 
—  "  How  wilt  thou  do  in  the  swelling  of  Jordan?" 

6.  Jordan  was  subject  to  the  power  of  Jehovah.  At  his  command, 
**  the  waters  rose  and  stood  upon  a  heap  and  the  people  passed  over.'* 
Josh.  iii.  16. 

So  death  is  under  the  power  of  God.  0  Christian,  this  is  thy  great 
consolation  !  Pain,  weariness,  and  wretchedness,  may  gather  around 
thee  in  thy  last  conflict;  thou  mayst  say  in  the  evening,  *' Would  to 
God  it  were  morning,"  and  in  the  morning,  "  Would  to  God  it  were 
evening  ;"  but  God  shall  make  all  thy  bed  in  thy  afflictions.  To  paina 
and  agonies  which  threaten  to  overwhelm  thee,  like  the  "swelling  of 
Jordan,"  he  shall  say,  "Hitherto  shall  yQ  come,  but  no  further:  and 
liere  shall  your  proud  waters  be  stayed."  He  will  make  you  triumph. 
"0  death,  where  is  thy  sting?"  etc. 

7.  Jordan  was  the  last  river  the  Israelites  had  to  cross.  God  helped 
them  through  the  Red  Sea  ("which  the  Egyptians  trying  to  pass  were 
drowned,")  and  also  through  many  rivers,  and  now  he  would  help  them 
through  the  last.  When  that  was  crossed,  they  would  be  in  Canaan, 
the  land  of  promise. 

Death  is  the  "last  enemy"  which  believers  will  have  to  encounter. 
It  vas  the  last  conflict  which  the  Saviour  endured.  "  For  the  joy  that 
was  before  him,  he  endured  the  cross,  and  despised  the  shame,  and  is 
for  ever  sat  down  on  the  right  hand  of  God."  A  dying  saint  may  com- 
fortably say,  "This  is  the  last  river  I  have  to  cross,  and  then  I  shall 
be  in  Canaan.  This  is  my  last  conflict — when  it  is  over,  I  shall  conflict 
no  more,  but  enter  my  Father's  house,  and  rest  in  his  love  for  ever." 

II.  The  Preparation  and  Arrangements  necessary  for  pass- 
sing  OVER  Jordan. 

1.  Thei/  were  required  to  sanctify  themselves  previously.  Josh.  iii.  5. 

And  must  not  we  be  sanctified  before  we  can  die  happily  ?  Yes,  and 
Jesus  saves  his  people  by  his  precious  blood  —  removing  all  their  guilt, 
and  freeing  them  from  all  condemnation.  He  renovates  their  hearts 
by  his  Spirit,  and  creates  in  them  his  own  image,  and  thus  they  become 
fit  to  die.    Titus  iii.  4—7. 

2.  The  priests  were  to  enter  the  river  first.  Josh.  iii.  6.  How  would 
this  encourage  the  people  ! 

The  Lord  Jesus  Christ,  the  great  High  Priest,  has  passed  trium- 
phantly before.  He  left  us  an  example.  And  because  he  has  passed, 
we  also  shall  go  over  safely  ;  and  looking  down  into  the  river,  we  shall 
discern  his  footsteps  at  the  bottom. 

3.  The  priests  stood  firm  in  the  midst  of  Jordan,  until  all  the  people 
passed  over.  Josh.  iii.  17.  There  they  stood  with  the  ark  of  the  cove- 
nant, the  evidence  of  the  Divine  favour. 

Jesus  stands  by  his  people  in  their  dying  moments,  and  shows  them 
the  secret  of  his  covenant.  He  "never  leaves  them  nor  forsakes 
them."  He  "perfects  that  which  concerneth  them;  he  forsakes  not 
the  works  of  his  hands." 


PRtDE. 


267 


Bhndder  not  to  pass  the  stream, 
Venture  all  thy  care  on  him, 
Him,  whose  dying  love  and  power 
Stili'd  its  tossing,  husli'd  its  war: 
Safe  as  the  expanded  wave, 
Gentle  as  the  suuiuier's  eve; 
Not  one  object  of  his  care 
•  Uv^r  suflfer'd  shipwreck  there. 

4.  When  they  had  passed  over^  they  erected  memorials  of  the  Divine 
interposition^  enabling  them  to  pass  over  Jordan  dry-shod.  Josh.  iv. 
6—8,  20. 

So  it  Trill  be  -vsith  the  Christian.  When  he  enters  the  heavenly  land, 
■will  he  not  erect  his  Ebenezer,  "  Hitherto  hath  the  Lord  helped  me  "  ? 
Will  he  not  prostrate  himself  before  the  throne  of  God  and  the  Lamb, 
and  say  along  with  the  congregated  hosts  of  God's  elect,  Worthy  is 
the  Lamb  that  was  slain?"  etc.    Rev.  v.  12. 

III.  How  SOME  HAVE  DONE  IN  THE  SWELLING  OF  JoRDAN. 

1.  The  wicked.  Look  at  Belshazzar  —  at  the  rich  man  clothed  in 
purple,  etc. —  at  the  rich  fool  who  resolved  to  pull  down  his  barns,  and 
build  larger. 

2.  The  righteous.  How  sweetly  did  some  of  the  patriarchs  and 
prophets  pass  over!  — they  fell  asleep  "  —  "  they  departed,"  and  were 
"gathered  to  their  fathers."  Look  at  Paul,  *'Iam  now  ready  to  bo 
offered,"  etc. 

IV.  Press  the  question.      How  wilt  thou  do,''  etc. 

Sinner,  how  wilt  thou  do  in  thy  dying  hour.  Living  now  in  sin  — 
seeking  earthly  enjoyment  everywhere,  and  incessantly  —  making  this 
world  thy  heaven  —  unforgiven,  unrenewed,  how  wilt  thou  do  in  the 
swelling  of  Jordan  ? 

To  the  self-righteous  we  propose  the  same  question. 

To  the  formalist  —  to  the  hypocrite. 

None  but  the  righteous  can  do  well  in  the  swelling  of  Jordan. 

[Many  parts  of  this  Outline  may  be  beautifully  illustrated  by  a  reference  to  the 
"  Pilgrim's  Progress the  scene  where  Christian  and  Hopeful  come  to  the  river.] 


XVII.  — PKIDE. 

"Only  by  pride  cometh  contention,  but  with  the  well-advised  is  wisdom.**  — PROT. 
xiii.  10. 

Whof>ver  will  converse  with  his  own  heart,  and  carefully  examine 
its  secret  workings,  will  find  more  or  less  of  this  iniquity  cleaving  to 
him,  and  see  reason  to  be  ashamed  and  humbled  for  it  before  the  eyes 
of  a  heart-searching  God.  It  is  impossible,  in  a  few  words,  to  point 
out  all  the  evils  springing  from  thia  accursed  root.    Solomon  here 


268 


PRIDE. 


points  out  one  of  them,  and  one  of  the  most  considerable  —  "By  pride 

Cometh  contention." 

1.  Pride  and  ambition  are  the  springs  of  those  contentions  thai 
are  between  states  and  kingdoms, 

*'  Whence  come  wars  and  fightings  ?"  says  the  apostle  Ja"me8  ;  "Come 
they  not  hence,  even  of  men's  lusts  that  war  in  their  members?". 
Haughty  monarchs  think  they  have  an  ability  to  govern  the  world. 
They  are  mad  to  think  that  they  have  any  equals,  or  rivals.  They  aim 
at  universal  monarchy,  and  so  make  inroads  upon  their  honest  and 
peaceable  neighbours,  all  around  them.  0  what  havoc  and  destruc- 
tion has  this  cursed  sin  made  in  the  world !  what  destruction  is  it  still 
making ! 

2.  Pride  is  often  the  spring  of  contentions  about  religious  mat 
ters,  between  Christians  that  differ  in  articles  of  faith  and  modes 
of  worship. 

There  are  few,  perhaps  no  churches,  where  the  dismal  effects  of  pride 
have  not  at  times  appeared  in  unchristian  and  unbrotherly  contentions, 
which  have  caused  and  fomented  divisions,  and  destroyed  almost  all 
their  charity,  that  Divine  and  heavenly  grace,  the  distinguishing  mark 
of  Christ's  servants,  as  pride  is  of  Satan's. 

3.  Pride  is  the  spring  of  most  of  the  contentions  that  occur  in 
families. 

Pride  will  invert  the  order  of  nature,  and  turn  the  family  upside 
down.  Children  and  servants,  through  pride,  grow  impatient  of  re- 
proof, and  though  it  is  given  in  the  most  friendly  and  tender  manner, 
quarrel  with  their  reprover,  and  ruin  the  peace  and  order  of  the  house- 
hold. 

4.  Pride  is  the  cause  of  contentions  between  neighbours  and  ac- 
quaintances. 

It  shows  itself  when  men  boast  of  their  characters,  abilities,  and  cir- 
cumstances, and  vainly  compare  themselves  with  others.  We  see  it  in 
their  quick  resentment  of  affronts ;  anything  which  touches  what  they 
call  their  honour.  We  see  it  in  their  extreme  backwardness  to  forgive 
an  injury,  or  overlook  an  insult.  Most  of  the  lawsuits  that  happen 
among  us,  have  their  rise  here.  *'By  pride  cometh  contention,"  and 
contention  breeds  litigation. 

II.  Let  us  consider  the  counter  proposition.  "  With  the  well- 
advised  is  wisdom.^'  By  the  well-advised we  are  to  understand 
humble  and  modest  men,  who  show  their  humility  and  modesty 
by  consulting  and  taking  advice.  The  term  also  implies  submis- 
sion to  the  mind  and  will  of  God,  to  seek  direction  from  him.  The 
**  well-advised  will  not  lean  to  his  own  understanding ;  but  in  all 
his  ways  acknowledge  God,''  and  submit  to  infinite  wisdom.  He 
pours  out  his  heart  before  God,  that  he  may  lead  him  in  the 
**  right  way,''  the  way  of  truth  and  peace. 

1.  TTiei/  show  that  they  are  wise  by  acting  a  wise  part. 


THE  HAPPY  PEOPLE. 


269 


They  maniftst  that  they  are  acquainted  with  their  own  hearts :  that 
they  understand  human  nature ;  and  are  under  the  influence  of  reli- 
gious principles,  willing  to  do  unto  others  as  they  would  wish  others  to 
do  to  them. 

2.  They  are  likely  to  increase  in  wisdom,  for  they  know  there  is 
room  for  ity  and  take  the  proper  methods  to  obtain  it. 

The  humble  man  is  sensible  that  he  knows  but  in  part,  and  therefore 
he  distrusts  himself,  and  presses  on  tu  grow  in  knowledge.  The  proud 
mnn  thinks  all  wisdom  is  centered  in  himself;  and  when  he  has  got  to 
the  bottom  of  his  line,  he  thinks  he  has  got  to  the  bottom  of  the  ocean, 
lie  supposes  himself  wise  enough,  and  despises  others.  Nothing  shuts 
the  heart  against  wisdom  so  much  as  pride.  But  more  especially  is  he 
likely  to  increase  in  wisdom  through  the  assistance  and  blessing  of 
God,  which  he  is  always  ready  to  bestow  upon  the  humble.  Though 
the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly."  God  "  resist- 
eth  the  proud,  but  giveCh  grace  to  the  humble.*' 

Let  us  then  seek  the  wisdom  which  cometh  from  above,  which  is 
first  pure  and  then  peaceable.  "Finally,  brethren,  live  in  peace,  and 
the  God  of  love  and  peace  be  with  you." 

Job  Orton. 


XVIIL— THE  HAPPY  PEOPLE. 

"Happy  is  that  people  that  is  in  such  a  case;  yea,  happy  is  that  people  whose  Go4 
is  the  Lord."  —  Ps.  cxliv.  15. 

David,  like  a  true  patriot,  was  anxious  for  the  welfare  of  his  people. 
The  close  of  this  Psalm  beautifully  expresses  his  pious  regard  for  them. 
 It  is  a  glorious  circumstance  when  the  honours  and  dignities  con- 
nected with  royalty  do  not  obliterate  from  the  mind  Christian  benevo- 
lence. David  had  been  raised  from  a  state  of  comparative  obscurity 
to  the  throne  of  Israel,  but  in  every  scene  of  his  eventful  life,  he  re- 
garded the  blessing  of  the  Almighty  as  absolutely  necessary  to  per- 
sonal and  national' prosperity.  How  few  of  the  wealthy  and  honour- 
able of  mankind  are  like  him  !  Many  have  been  raised  from  obscurity 
and  poverty  ;  but  they  have  forgotten  God,  and  their  duties  to  man- 
kind; And  sometimes  such  men,  instead  of  being  a  blessing,  have 
been  a  curse  to  society.  It  is  our  wisdom  to  copy  the  best  examples, 
and  pray  for  grace  to  imitate  them. 

I.  The  Psalmist  refers  to  a  happy  case  or  state.  Happy 
is  that  people  that  is  in  such  a  case." 

This  is  included  in  what  he  desired  and  prayed  for,  and  w^hich, 
if  granted,  would  conduce  to  individual  and  national  happiness. 
—  Observe, 

1.  The  Psalmist  recognizes  God  as  the  Giver  of  all  good. 

It  is  a  happy  case  when  a  nation  contains  a  goodly  number  of  per* 
23* 


270 


THE  HAPPY  PEOPLE. 


sons  who  regard  God  as  the  Source  of  all  good,  whose  blessing  alone 

can  make  prosperous  and  happy.  They  "  are  the  salt  of  the  earth;" 
and  by  their  dependence  upon  Divine  aid,  by  their  prayerful  applica- 
tions for  his  blessing,  and  by  their  holy  examples,  perpetuate  to  a 
nation  the  Divine  favour,  and  preserve  it  from  destruction.  God  loves 
them,  and  the  wicked  are  spared,  v.  10;  Gen.  xviii.  23,  etc.;  Isa.  i.  9. 

2.  The  Psalmist  prayed  for  the  welfare  of  the  rising  generation, 

 He  was  anxious  that  they  might  fear  God,  and  become  the 

ornament  and  support  of  the  community. 

(1)  He  prayed  to  be  delivered  *'from  the  hand  of  strange  or  wicked 
children."  Such  children  are  sure  to  be  the  source  of  sorrow  to  their 
parents,  and  the  bane  of  society.  ^By  their  evil  habits,  by  their  per- 
nicious principles,  they  threaten  to  debase  the  community. 

How  often  may  the  wickedness  of  children  be  prevented  by  the  in- 
fluence of  parental  example,  by  faithful  and  a^ectionate  admonition, 
and  by  earnest  prayer  ! 

(2)  He  prayed  that  their  minds  might  he  imhued  with  true  religion^  to 
render  them  happy,  useful,  valuable,  and  honourable.  "That  our  youth 
may  be  as  plants  grown  up  in  their  j^outh,"  v.  12;  Ps.  cxxviii.  3;  Isa. 
Ixi.  3;  that  they  may  resemble  trees  or  plants  growing  in  a  fruitful  soil, 
and  become  vigorous  and  courageous,  fruitful  in  every  good  work, 
^nd  be  the  beauty  and  stability  of  society.  Nothing  surely  on  this 
side  the  grave  can  yield  greater  pleasure  to  the  pious  than  to  see  their 
children  walking  in  the  fear  of  God,  and  as  Matthew  Henry  observes, 

to  see  them  as  *  plants,'  not  as  weeds,  not  as  thorns;  to  see  them  as 
plants  growing,  not  withered  and  blasted  ;  to  see  them  healthful,  quick, 
intelligent,  and  especially  of  a  pious  inclination,  likely  to  bring  fruit 
unto  God  in  their  day;  to  see  them  in  their  youth,  their  growing  time, 
increasing  in  everything  that  is  good,  till  they  grow  strong  in  spirit."* 

Female  virtue,  on  account  of  its  influence,  is  represented  as  of 
supreme  importance.  *'That  our  daughters  may  be  as  corner-stones, 
polished  after  the  similitude  of  a  palace."  That  they  may  be  prudent, 
virtuous,  healthful,  industrious,  and  amiable;  fitted  to  fill  the  import- 
ant relations  of  wives  and  mothers.  This  would  honour  their  families, 
and  those  into  which  they  might  marry.  Stones,  when  taken  from  the 
quarry,  are  uneven,  rough,  and  unsightly,  but  when  levelled  and 
chisselled,  and  subjected  to  the  Sculptor's  art,  they  become  beautiful, 
and  are  ornamental  and  sustaining  to  the  building  in  which  they  are 
placed. 

"By  daughters,"  says  Matthew  Henry,  "families  are  united  in 
their  mutual  strength,  as  the  parts  of  a  building  are  by  the  corner- 


*  "It  is  a  very  pleasant  sight  to  behold  a  nation  increasintr  in  population;  families 
brought  up  in  industry,  honesty,  and  plenty,  and  fitted  for  their  several  stations  in 
public  and  domestic  life:  not  cut  off  by  war,  or  wasted  by  famine,  or  pestilence:  and 
when  all  manner  of  abundance  is  stored  in  our  garners,  and  clothes  our  fields  and  pas- 
tures. In  many  of  these  things  we  are  a  happy  people;  yet,  alas!  our  numerous 
youth  do  not  generally  afford  a  pleasing  prospect.  Too  many  of  the  young  men  of  all 
ranks  in  this  favoured  land,  grow  up  noxious  plants,  being  early  debauched  in  their 
principles  and  morals,  and  justly  to  be  denominated  infidel,  profane,  licentious,  and 
dissipated;  contracting  and  disseminating  both  mental  and  bodily  diseases ;  and  pre* 
pared  to  communicate  vice,  ind  ruin,  and  enfeebled  constitutions  to  the  next  genera* 
tion."  —  ScoU 


THE  HAPPY  PEOPLE. 


271 


stones;  and  when  we  see  them  by  faith  nnited  to  Christ,  as  the  chief 
Corner-stone,  adorned  with  the  graces  of  God's  Spirit,  polished,  pnrified, 
and  consecrated  to  God  as  living  temples,"  parents  and  the  religious 
community  take  plensuie  in  them.  "  Not  when  they  are  only  polished 
with  outward  beauty  and  embellishments,  but  when  possessed  of  that 
adorning  which  the  Word  of  God  most  recommends."  See  Prov.  xxxi. 
13— 31. 

Happy  then  is  that  people,  or  nation  that  is  in  such  a  case  —  having 
a  hopeful  rising  generation!  No  prosperity  attended  Israel  when 
it  was  otherwise.  In  the  times  of  Joshua,  things  were  thus;  "As  for 
me  and  my  house,  we  will  serve  the  Lord  ;"  then  the  nation  prospered. 
Hence  Balaam  might  well  express  himself  in  such  language  of  admira- 
tion ;  Num.  xxiv.  5 — 9.  But  when  Joshua  and  that  generation  died, 
the  next  knew  not  the  Lord,  and  did  not  prosper. 

As  young  persons  are  destined  to  fill  hereafter  every  department  iu 
society,  and  by  their  conduct  to  form  its  character,  the  prayer  of  the 
Psalmist  is  of  the  utmost  importance.  Let  parents  then  live,  act,  and 
pray  for  the  welfare  of  their  children. 

It  is  lamentable  to  see  great  defalcation  in  the  discharge  of  this 

duty.  And  sometimes  the  minds  of  the  pious  are  full  of  painful 

apprehension  as  to  the  morality  and  happiness  of  the  future  genera- 
tion. Multitudes  of  parents,  and  men  in  middle  and  advanced  life, 
full  of  carnaiity,  and  hsiters  of  God  and  his  truth,  seem  fully  bent  to 
warp  the  minds  of  the  young  from  religious  principles.  They  create 
for  them  the  means  of  sinful  pleasure ;  they  labour  to  fill  their  minds 
with  infidel  notions;  th^y  set  before  them  a  seductive  philosophy 
opposed  to  Christianity,  and  thus  in  many  cases  create  a  pi-ejudice 

against  it  so  strong  as  to  be  rarely  conquered.  Should  this  state  of 

things  proceed,  the  effects  upon  society  will  be  disastrous.  Infi- 

delit}''  and  Atheism,  devotion  to  the  mere  idol  of  reason,  at  one  period 
generally  obtained  in  France,  and  what  was  the  state  of  that  unhappy 
country  ?  Let  the  pages  of  history  declare.  That  history  is  written  in 
characters  of  blood.    It  is  like  Ezekiel's  rojl,  full  of,  etc. 

The  prayer  may  be  applied  to  the  Church  as  well  as  the  State;  

It  is  delightful  to  witness  young  people  giving  themselves  up  to  God 
in  early  life ;  it  is  the  triumph  of  religious  principle  over  the  seductive 
arts  of  the  age  ;  it  is  the  rescue  of  immortal  souls  from  the  kingdom  of 
darkness  and  ruin.  It  is  the  increase  and  beauty,  and  blessedness  of 
the  Church.  To  see  them  become  olive  plants"  in  his  garden,  and 
*'  corner-stones"  in  his  building;  the  strength  and  ornament  of  religion, 
and  also  of  society.  A  generation  of  praying,  spiritual,  active  young 
people  is  a  blessing  to  the  Church  and  to  the  worid. 

o.  David  prayed  for  temporal  prosperity.  That  our  garners 
may  be  full,''  etc.  —  "  that  our  sheep  may  bring  forth,^'  etc.  ver. 

Jehovah  is  the  Governor  of  the  world.  He  gives  the  seasons ;  ho 
commands  and  controls  the  elements,  the  showers  to  descend — the  sun 
to  shine.  David's  invocation  was  very  important;  for  in  the  East  they 
were  liable  to  frequent  famines  and  droughts  which  made  it  necessary 
in  a  season  of  great  productiveness  to  fill  their  garners,  and  providi 


672 


THE  HAPPY  PEOPLE. 


for  the  evil  day.  So  Joseph  during  the  seven  years  of  prosperity  laid 
up  for  a  corresponding  period  of  famine. 

A  season  of  great  productiveness  is  a  valuable  and  desirable  bless- 
ing. What  buyoancy  it  gives  to  the  mind !  It  is  the  source  of  great 
domestic  comfort.  It  gives  an  impetus  to  commerce.  It  increases  the 
national  wealth.    It  gives  a  higher  tone  to  morals. 

There  have  been  scenes  of  an  opposite  character,  when,  by  reason 
of  inclement  or  unpropitious  weather,  or  other  causes,  the  crops  have 
failed;  and,  strange  to  say,  such  seasons  of  distress  are  generally 
aggravated  by  the  avarice  of  capitalists  who  speculate  in  the  purchase 
of  corn,  etc.,  which  they  store  up  till  they  can  obtain  exorbitant  prices 

for  the  same  How  different  from  this  spirit  was  that  manifested  by 

the  patriarch  Joseph,  or  by  David,  who  prayed  '*  That  our  garners"  !  etc. 

It  is  a  sad  spectacle  to  see  a  rich  man  increasing  his  wealth  at  the 
expense  principally  of  the  poor,  whose  miseries  he  has  aggravated  by 
epeculative  engagements. 

4.  David  prays  for  national  peace,  or  to  he  secure  from  invar 
sion  arid  ca/ptivitt/,  v.  14. 

War,  in  every  shape,  is  an  awful  calamity.  Nations  in  every  age 
have  been  subject  to  the  evils  thereof,  as  prompted  by  a  spirit  of 

injustice  and  oppression  on  the  part  of  the  great  and  powerful  God's 

people  were  seldom  known  to  engage  in  offensive  wars,  though  often 
called  to  act  in  their  own  defence.  When  they  sinned,  God  suffered 
their  enemies  to  break  in,"  to  invade  and  desolate  the  country.  — 
The  Assyrians  broke  in  upon  them,  and  then  there  was  a  "going  out'* 
to  captivity :  afterwards  the  Chaldeans  and  Babylonians. 

5.  He  prays  for  contentment  to  pervade  tlie  winds  of  the  people. 
**  That  there  be  no  complainings  in  the  street.'^ 

It  is  a  sign  of  prosperity  when  a  spirit  of  oppression  is  crushed,  and 
generally  discountenanced  ;  when  justice  and  mercy  pervade  society, 
and  cheerfulness  and  contentment  are  diffused  throughout  all  classes. 

«  To  effect  this  desirable  object,  let  the  wealthy  become  kind  and 

friendly  to  the  poor;  and  let  not  the  poor  envy  the  rich. 

II.  The  Psalmist  refers  to  a  glorious  Privilege.  "  Happy 
is  that  people  whose  God  is  the  Lord.'' 

This  constitutes  the  greatest  happiness  of  all.  Temporal  blessings 
are  valuable ;  but  spiritual  favours  are  still  more  so.  To  have  an 
interest  in  God  —  to  know  that  he  is  our  portion,  is  the  greatest  privi- 
lege we  can  enjoy. 

Without  this  all  our  other  possessions  and  joy  would  be  nothing.  If 
the  rising  generation  w.ere  ever  so  accomplished  ;  though  our  garners 
were  full  of  all  manner  of  store  ;  though  there  were  no  "breakings  in," 
nor  "goings  out,"  and  "  no  complaining  in  our  streets;"  yet  we  should 
not  be  really  happy  without  the  Lord  as  our  God. 

Sin  has  robbed  us  of  this  Divine  Portion.  "We  are  without 
God  in  the  world/'' 


THE  BLESSEDNESS  OF  HONOURING  GOD. 


273 


Jesus  Christ  is  the  reconciling  medium  of  access  to  God.  By 
him  we  regain  the  Divine  favour,  2  Cor.  v.  19—21 ;  Rom.  v.  1,  2, 

*'  Whose  God  is  the  Lord."  How  comprehensive  is  this  declaration ! 
It  implies  an  interest  in  all  the  perfections  of  God — in  his  guardian  and 
providential  care  —  in  all  the  arrangements  of  his  grace,  forgiving, 
justifying,  sanctifying,  enriching,  comforting,  and  glorifying  the  souL 
All  that  God  has  promised  to  give  on  earth,  in  every  scene — and  all 
that  he  has  promised  to  give  in  heaven. 

IMPROVEMENT. 

1.  We  see  vrhat  constitutes  real  personal  happiness — an  interest 
in  God.  2.  This  too  is  the  basis  of  true  national  greatness.  The 
more  a  nation  is  impregnated  vsath  piety,  the  greater  its  stability 
and  happiness.  3.  Let  the  welfare  of  the  rising  generation  be 
regarded  as  of  paramount  importance. 


XIX. —  THE  BLESSEDNESS  OF  HONOURINa  GOD. 

"  Them  that  honour  me,  I, will  honour."  — 1  Sam.  ii.  30. 

There  is  an  honour  that  comes  from  man.  Men  may  be  seated  on 
thrones,  and  surrounded  with  splendour  and  with  flattery,  but  this 
honour  leads  only  to  the  grave.  — There  is  an  honour  of  so  delicate  a 
nature,  that  he  who  touches  it  must  pay  the  forfeit  of  his  life.  Cursed 
be  their  anger,  for  it  was  fierce;  and  their  wrath,  for  it  was  cruel."  — 

Mine  honour,  be  thou  not  united  unto  them." — But  there  is  an  honour 
that  comes  from  God,  and  well  merits  our  attention;  *'Them  that 
honour  me,  I  will  honour."  —  Let  us  inquire, 

I.  B.OW  ARE  WE  TO  HONOUR  GoD  ? 

1.  Bi/  an  habitual  acknowledgement  of  his  heing,  providence,  and 
moral  government. 

Atheism  is  madness.  Chance  never  made  a  watch  nor  a  flower,  and 
yet  Atheists  suppose  that  all  things  came  from  chance.  But  there  is 
also  a  practical  Atheism,  which  while  it  admits  the  being  of  a  God,  re- 
jects his  authority,  and  rises  to  assume  his  seat.  "  Is  not  this  great 
Babylon  which  I  have  built?"  said  the  Assyrian  monarch  ;  but  he  was 
soon  humbled  and  taught  another  lesson  ;  and  then  he  says,  "I  thought 
it  good  to  show  the  signs  and  wonders  the  high  God  hath  wrought  to- 
waid  me.  How  great  are  his  signs,  and  how  mighty  are  his 
wonders !  " 

2.  We  a>re  to  honour  God  by  receiving  and  believing  the  testimony 
he  hath  given  tis  in  his  word  concerning  our  own  fallen  condition^ 
and  the  way  of  salvation  through  Jesus  Christ. 

s 


274        THE  GLORY  OF  THE  CHURCH  CONSUMMATED. 


3.  We  must  honour  God  hy  devoting  to  him  all  our  taleniSy 
whether  natural  or  acquired. 

When  genius,  like  that  of  Milton  —  Learning  like  that  of  Leland— - 
Science  like  that  of  Newton  —  Reasoning  powers  like  those  of  Locke  — 
Generosity  like  that  of  Reynolds — and  Influence  like  that  of  George 
IIL — when  such  talents  are  devoted  to  the  honour  of  their  Giver,  then 
is  God  honoured. 

4.  We  must  honour  God  hy  sacrificing  every  thing  for  hu  sake. 

Like  the  noble  army  of  martyrs  at  the  Reformation  —  like  that 
ivorthy  band  of  confessors,  the  nonconformists  —  we  must  not  count  our 
lives  dear  when  he  calls  for  such  a  sacrifice.  And  whenever  our  inter- 
ests, our  pleasures,  or  our  lives  are  thus  sacrificed,  then  is  God 
honoured ;  and, 

II.  Such  God  will  honour  —  but  how  ? 

By  adopting  them  into  his  family  as  the  sons  and  daughters  of 
the  Ahnighty  —  by  supporting  them  under  all  the  trials  of  life; 
especially  when  called  to  suffer  for  his  sake — by  affording  them 
peace,  if  not  transport,  in  their  death — by  giving  them  an  abundant 
entrance  into  his  kingdom  —  by  seating  them  with  him  on  his 
throne,  and  making  them  for  ever  happy  in  his  presence. — "  Such 
honour  have  all  his  saints/' 

Dr.  Eaffles. 


XX.  — THE  aLORY  OF  THE  CHURCH  CON- 
SUMMATED. 

"That  he  might  present  it  to  himself  a  glorious  church,  not  having  spot  or  wrinkle, 
or  any  such  thing ;  but — holy,  and  without  blemish." — Eph.  t.  27. 

The  most  ordinary  duties  of  life  are  in  the  New  Testament  enforced 
by  considerations  the  most  affecting  and  overwhelming.  Who  would 
have  thought  of  the  affection  due  from  a  husband  to  a  wife  being  en- 
forced by  that  of  Christ,  *'who  loved  his  church,  and  gave  himself  for 
it!  "  Yet  thus  it  is:  and  we  are,  doubtless,  hereby  taught,  in  all  our 
civil  relations  and  concerns,  to  act  on  Christian  principles,  or  to  carry 
religion  into  the  whole  of  life.  Many  who  profess  Christianity  never 
appear  to  think  of  making  this  use  of  it.  but  act  as  if  the  common  re- 
lations of  life  were  to  be  fulfilled  fi-om  the  common  motives  which  in- 
fluence mankind;  such  as  a  regard  to  decency  and  propriety,  and  the 
promotion  of  social  happiness.  In  these  words  three  things  require 
particular  notice  ;  namely,  the  character  of  the  church  when  the  designs 
of  mercy  shall  be  fulfilled  upon  her  —  the  way  in  which  these  designs 
Rre  accomplished  —  and  the  end  designed  thereby. 

I.  With  respect  to  the  former  she  is  called  "  a  glorious  churchy 


THE  GLORY  OF  THE  CHURCH  CONSUMMATED. 


275 


not  having  spot  or  wrinkle,  or  any  such  thing ;  but  holy,  and  with- 
out blemish/'  —  We  can  be  at  no  loss  in  perceiving  the  meaning 
of  the  term  Church,  in  this  connection.  It  denotes  the  whole 
assembly  of  the  saved  ;  "  the  church  of  the  first-born,  whose  names 
are  written  in  heav^ ;  ^'  the  elect  of  God,  of  whom  Christ  was,  in 
the  eternal  counsels  of  God,  constituted  the  head  and  husb^mdj 
antecedently  to  his  giving  himself  for  her. 

The  church  is,  in  the  langange  of  anticipation,  called  "glorious"; 
not  viJ  herself,  for  irrespective  of  what  is  done  for  her,  she  is  supposed 
to  le  altogether  polluted.  Her  sanctification  is  the  elFect,  and  not  the 
cause  o'^f  Christ's  love  to  her.  What  glory  she  has,  or  ever  will  have,  is 
derived  entirely  from  her  Lord  and  Saviour.  She  is  "comely  tlnough 
the  comeliness  which  he  has  put  upon  her."  The  glory  of  the  church, 
consists  in  her  being  without  spot  or  wrinkle,  or  any  such  thing;  oi-, 
as  it  is  literally  expressed,  in  her  being  "  holy,  and  without  blemish.'* 
Purity  is  the  beauty  and  glory  of  the  church,  and  will  be  for  ever. — 
In  this  description,  the  Apostle  seems  to  oppose  what  the  church  will 
be  hereafter,  with  what  it  is  in  the  present  world.  She  was  not  only 
originally  polluted,  but  in  lier  best  estate  upon  earth  is  covered  with 
spots,  and  her  beauty  marred  as  with  wrinkles,  the  sign  of  declining  age 
and  vigour:  but  when  she  shall  be  presented  to  Christ,  everything  of 
tliis  kind  will  be  taken  away.  —  The  spots  which  at  present  detract  from 
her  beauty  are,  such  as  the  prevalence  of  false  doctrines,  corrupt  disci- 
pline, superstitious  and  formal  worship,  immoralities,  conformities  to 
the  world,  strifes,  divisions,  scandals,  partialities,  antipathies,  jealous- 
ies, intrigues,  etc.  Alas,  who  can  survey  the  Christian  church  without 
perceiving  how  her  beauty  is  marred  by  the  unholy  influence  of  theso 
things ! 

II.  Let  us  notice  the  way  in  which  the  designs  of  mercy  are 
accomplished.  —  "Christ  loved  the  church,  and  gave  himself  for 
it,  that  he  might  sanctify  and  cleanse  it.'' 

What  a  glorious  concatenation  of  blessings  is  here,  the  origin  of 
which  is  divine  love,  and  the  end  a  presentation  to  himself  in  glory  ! 
Perhaps  there  is  some  allusion  to  the  prophecy  of  Ezekiel,  (chap.  xvi. 
1  — 10.)  A  humane  character,  passing  on  his  way,  sees  a  forlorn  female 
infant,  left  to  perish  in  the  open  field — he  takes  pity  on  it,  and  says 
unto  it,  "Live";  washes  it,  clothes  it,  takes  it  into  his  family;  and 
when  she  arrives  at  years  of  maturity,  spreads  his  skirt  over  her,  and 
she  becomes  his  bride.  But  all  similitudes  fail  in  representing  the 
grace  of  our  Lord  Jesus  Christ.  The  expense  at  which  he  communica- 
ted life  to  us,  was  by  laying  down  his  own.  This  is  all  represented  as 
being  the  fruit  or  effect  of  love,  and  that  to  the  church;  consequently, 
of  special  or  discriminating  love. 

III.  The  object  or  end  of  Christ's  giving  himself  for  the  church 
was,  that  he  might  sanctify  and  cleanse  it,  with  the  washing  of 
water,  by  the  word. 

The  holiness  of  creatures  is  not  that  on  account  of  which  they  are 
discriminated  from  others,  but  the  effect  of  such  discrimination:  yet 
holiness  occupies  an  important  place  in  the  scheme  of  redemption.  W« 


276 


TEMPTATION. 


were  not  fit  for  the  society  of  Christ  as  we  were,  and  therefore  must 
undergo  a  divine  change,  ere  we  could  be  presented  to  him.  The  word, 
or  doctrine  of  the  cross,  when  cordially  believed,  is  a  laver,  which  at 
the  same  time  that  it  gives  peace  to  the  mind,  imparts  purity  to  the 
heart ;  and  continues  to  do  so,  till  we  are  meetened  for  the  inheritance 
of  the  saints  of  light. 

A.  Fuller. 


XXI.— TEMPTATION. 

"  And  when  he  was  at  the  place,  he  said  unto  them,  Pray  that  ye  enter  not  into  temp- 
tation."—Luke  xxii.  40. 

All  mankind  are  liable  to  be  tempted.  Multitudes  fall  beneath  the 
power  of  temptation,  and  are  for  ever  ruined.  Hence  the  counsel  of 
Christ  is  very  appropriate  and  weighty.  It  sounds  like  the  counsels 
of  a  master  to  his  servants,  of  a  father  to  his  children,  of  a  Saviour  to 
his  disciples.  It  was  necessary  to  Christ's  immediate  disciples,  and  it 
is  no  less  necessary  to  us.  Consider, 

I.  This  Counsel  is  most  weighty  and  impressive. 

1.  Christ  kneiv  the  force  of  temptations;  he  had  experienced 
their  power  for  forty  days  in  the  desert.  "He  suffered,  being 
tempted.'' 

2.  Christ  Jcneiv  the  dangers  of  the  place. 

Judas  knew  it — Christ  resorted  thither  for  secret  prayer,  and  Judns 

had  been  with  him.  In  this  place  their  courage  and  firmness  would 

be  tested.  Judas  with  a  rabble  band  was  approaching  —  the  cup  was 
about  to  be  put  into  the  Redeemer's  hand,  and  he  must  drink  it  for  the 
salvation  of  sinners.    They  apprehended  no  danger,  but  he  foresaw  it 

all.    "  Pray  that,"  etc.  He  knows  the  places  where  we  are  exposed 

to  danger. 

3.  He  knew  the  efficacy  of  prayer.  He  had  tried  it,  found  it 
successful,  and  recommended  the  same  weapon  to  his  disciples. 

Pray,''  etc. 

4.  He  knew  the  weakiiess  of  his  disciples.  He  had  foretold  that 
they  should  all  be  offended  because  of  him  that  night.  They  had 
heard  him  say  to  one  of  them,  "  Simon,"  etc.  Luke  xxii.  31 ;  they 
had  heard  Peter  say,  "  Though,"  etc.  Matt.  xxvi.  33. 

The  disciples  did  not  think  themselves  weak.  They  might  say, 
*' We  have  had  delightful  intercourse  in  the  upper  chamber,  where  our 
Master  offered  a  most  delightful  prayer  ;  we  are  now  going  to  the  scene 
of  his  intercourse  with  God;  we  are  only  going  from  pleasure  to  plea- 
pure;  in  that  place  we  shall  be  secure  from  temptation;  or  if  it  comes, 

we  shall  be  proof  against  it."  But  Christ  knew  their  weakness,  and 

Baid,  *'I*ray,"  etc. 


TEMPTATION. 


277 


II.  The  Counsel  is  applicable  to  Christians  now.  Christ 
knows  the  power  of  temptation  still :  the  danger  of  the  place  ;  our 
personal  weakness ;  the  efficacy  of  prayer ;  and  he  says,  "  Pray 
that/'  etc. 

1.  The  common  evil  to  which  Christians  are  exposed  is  teynpia^ 
Hon.  Any  thing  influencing  us  to  withdraw  from  God  may  be 
called  temptation.  No  one  is  free,  but  the  temptation  is  varied 
according  to  our  particular  characters,  circumstances,  situation, 
and  the  state  of  our  hearts. 

(1)  Temptation  from  the  world.  1  John  ii.  16.  The  three  great  temp- 
tations of  the  world,  Dr.  Watts  says,  are,  honour,  gold,  and  sensual  joy. 
Some  may  say,  ''These  do  not  affect  me;  no  honours  adorn  my  brow; 

I  have  no  riches,  I  am  poor,"  etc.  But  you  need  not  wear  the  wreath 

of  honour  to  be  under  the  power  of  this  temptation  ;  or  to  be  rich  to 
feel  the  tempting  power  of  riches;  we  need  not  visit  the  theatre  and 
the  ball-room  to  feel  their  power  to  tempt;  we  live  in  a  world  where 
we  witness  these  things,  and  Satan  is  ever  ready  to  suggest  them  to  our 
wicked  hearts. 

(2)  Temptations  arising  from  our  peculiar  circumstances  and  situations 
in  life.  Children  at  home  have  the  temptations  of  their  state  and  sta- 
tion. Apprentices  who  have  just  gone  out,  or  the  one  just  out  of  his 
time  ;  the  man  who  is  just  married,  or  who  has  just  entered  into  busi- 
ness; the  rich  and  the  great,  who  move  in  an  orbit  above  their  fellow- 
creatures  ;  and  those  in  the  lowest  ranks,  have  all  temptations  peculiar 
to  themselves.    Agar's  prayer  is  good,  "Give  me  neither,"  etc.  Prov. 

XXX.  7,  8.  Temptations  arising  from  office.  Let  each  learn  to 

know  to  what  temptations  he  is  peculiarly  liable. 

(3)  The  devices  of  Satan,  1  Pet.  v.  8.    His  greatest  device  is  to  create 

in  the  mind  doubt  of  his  existence.  We  reason  not  on  possibility 

or  probability  ;  his  existence  is  certain  —  revealed  —  his  works  are 
manifest. 

He  tempted  our  first  parents  in  Paradise,  and  brought  sin  into 
our  world  —  tempted  Cain  to  murder  his  brother;  Job  to  curse  God; 
David  to  number  the  people :  it  is  he  who  stood  by  Joshua  the  high- 
priest  when  he  stood  before  the  Lord  and  resisted  him;  and  whenever 
we  stand  before  the  Lord,  he  is  not  far  from  us.  He  tempted  Christ, 
Pe^er,  Judas,  and  filled  the  hearts  of  Ananias  and  his  wife,  when  they 
lied  to  the  Holy  Ghost.    How  many  thousands  are  under  his  power  1 

All  the  names  given  to  Satan  express  his  qualities  to  deceive  and  to 
destroy.  He  has  many  confederates  —  fallen  spirits  and  wicked  men. 
All  false  teachers,  all  ringleaders  among  the  workers  of  iniquity,  all 
who  endeavour  to  draw  men  into  sin,  are  agents  for  Satan.  He  works 
in  a  variety  of  ways,  but  he  is  the  Old  Serpent  still,  though  he  may 
assume  the  dove. 

He  tries  to  keep  the  ungodly  secure.  In  order  to  this,  he  tempts 
them  to  indulge  the  flesh,  to  magnify  the  faults  of  others,  and  to 
diminish  their  own,  and  to  put  off  the  thoughts  of  religion.  To  the 
young  he  suggests  that  it  is  too  soon  to  think  about  reiigion.  that  it  is 
gloomy,  and  they  may  yet  enjoy  themselves  in  sin.  Ti>  lue  old  he  sug- 
gests that  it  is  too  late,  etc. 
24 


278 


TEMPTATION. 


TTe  tempts  the  godly  to  be  exalted  above  measure.  Have  yon  never 
thought  how  fair  you  stand  ?  how  holy  your  garments  —  how  great  your 
talents  —  how  much  spirituality  and  unction  there  is  in  your  prayers? 
etc.,  etc. 

He  tries  to  divide  the  disciples  —  sows  the  seed  of  discord  among 
brethren.  If  God  has  made  a  hedge  round  his  church,  Satan  is  con- 
stantly looking  for  some  gap  at  which  he  may  step  in. 

His  object  is  to  cool  down  the  warm-hearted  professor.  He  looks 
with  hate  at  young  Christians  full  of  holy  love,  and  seems  to  say,  "I 
will  soon  cool  your  zeal,  and  bring  you  into  connection  or  company 
with  some  cool-hearted  Christian  who  has  lost  his  first-love  ;  he  will 
soon  tench  you  by  his  example  that  there  is  no  cause  for  all  this  zeal 
in  religion,"  etc. 

It  is  the  constant  aim  of  Satan  to  draw  into  sin  —  he  has  the  advan- 
tage of  age  and  experience — he  has  been  practising  these  temptations  six 
thousand  years  —  he  has />oirgr,  but  not  Almighty  power  —  he  has  suh- 
ileiy  ;  the  Old  Serpent  selects  his  times  and  places  with  consummate 
skill  —  and  applies  his  temptations  to  peculiar  states  of  mind. 

2.  The  'peculiar  'place  of  temptation. 

Young  people  on  first  leaving  the  parental  roof  are  exposed  to  pecu- 
liar temptations.  "  0  it  would  be  delightful  to  have  all  our  fetters 
broken,  to  go  where  we  like,"  etc.  Ah,  take  care — that  very  liberty 
may  prove  your  ruin. 

The  period  of  making  a  Christian  profession  is  a  time  of  peculiar 
temptation.  The  Saviour's  temptation  was  just  after  his  baptism,  and 
tl)is  is  common  with  young  professors.  Though  convinced  of  their  sin- 
fulness, they  are  but  imperfectly  acquainted  with  the  deep  depravity 
of  their  hearts — they  are  inexperienced,  and  Satan  takes  the  advan- 
tage. 

When  forming  connections  for  life  —  this  is  an  important  turning- 
point.  At  that  place  there  is  peculiar  reason  to  pray  that  we  enter  not 
into  temptation,  etc. 

Entering  into  business  is  a  time  of  peculiar  temptation  —  the  atten- 
tion may  be  too  much  engrossed  —  religious  duties  neglected,  etc. 

In  seasons  of  prosperity  do  you  say,  "I  have  succeeded  in  my  busi- 
ness, my  health  is  good,  my  family  comfortable,  and  every  thing  is 
agreeable?"     Take  care;    these  smooth  paths  have  their  peculiar 

temptations.  When  persons  are  in  affliction,  they  frequently  send 

to  beg  an  interest  in  our  prayers  ;  but  this  is  not  often  done  by  them 
in  prosperity,  though  they  are  probably  in  circumstances  of  much 
greater  danger. 

Adversity  has  its  temptations.  Persons  cannot  submit  with  proper 
feelings  to  what  the  world  calls  *'a  reverse  of  fortune."  There  is  a 
fine  idea  in  Bunyan  : — 

Christian  had  to  go  down  the  hill  of  humiliation,  and  he  was  told 
that  if  he  slipped  he  should  meet  with  difficulty  at  the  bottom,  and  so 
it  was ;  he  had  a  slip  or  two  by  the  way,  and  the  battle  with  Apollyon 
was  the  consequence,  and  Bunyan  says,  *'It  was  the  dreadfullest  fight 
I  ever  saw." 


THE  ATONEMENT. 


279 


The  place  of  social  com^oany  is  often  a  place  of  peculiar  temptation. 

The  closet  and  the  house  of  God  have  their  temptations.  We  may 
not  only  lose  the  benefit,  but  bring  darkness  on  our  minds  by  not  resist- 
ing the  temptations  of  our  Adversary. 

•   III.  The  Important  Duty  enjoined:  **Pray.^'  Lead- us 

not  into  temptation/'  etc. 

1.  Prayer  is  ever  a  preventive  to  temptation.  God  has  prevented  many 
temptations  in  answer  to  prayer:  he  has  directed  us  into  another 
course.  In  this  world  we  shall  never  know  the  full  extent  of  the  pre- 
■wenting  mercy  of  God,  but  it  may  be  said  of  us,  The  God  of  thy  mer- 
cies shall  prevent  thee." 

2.  Prayer,  if  not  a  preventive,  is  a  preparative.  If  we  abound  in 
prayer,  we  are  prepared  to  meet  the  foe.  - 

8.  It  is  the  only  weapon  with  which  we  can  successfully  fight.  Ps.  xxviii. 
6 — 8  ;  cxvi.  1 — 5.  Bunyan  says  thfft  Christian  found  all  the  rest  of 
his  armour  useless  until  he  resorted  to  this.    Pray  then ! 

IMPROVEMENT. 

1.  The  Christian  has  much  cause  for  encouragement.  He  does 
not  contend  in  his  own  strength.  He  has  the  arm  of  God,  and  he 
fights  under  an  all-conquering  Captain.  God  has  promised  to 
preserve  his  people.  See  especially  1  Cor.  x.  13 ;  Isa.  lix.  19 ; 
Rom.  xvi.  20. 

2.  Some  one  may  say,  I  know  nothing  of  temptation  It  is 
very  probable  that  you  are  under  its  power  while  you  say  this, 
and  yet  unconscious  of  its  power ;  deceived  by  your  subtle  adver- 
sary. If  you  are  not  now  tempted  you  soon  may  be.  Watch  and 
pray. 

3.  Pity  the  tempted.  Do  not  triumph  over  them.  You  do  not 
know  the  strength  of  the  temptation  under  which  he  fell,  nor  the 
resistance  he  had  previously  made  to  it.  You  do  not  know  how 
largely  you  may  have  to  draw  on  the  tenderness  and  affection  of 
your  friends. 

4.  We  hope  for  a  place  where  we  can  be  tempted  no  more. 
Satan  cannot  enter  those  regions  of  purity. 


XXII. —  THE  ATONEMENT. 

"Whom  Ood  hath  set  forth  to  be  a  propitiation,  throujrh  faith  in  his  blood  to  declare 
his  riiiliteousnosp,  for  the  remission  of  sins  that  are  past,  through  the  forbearance  of 
Ood."  — RoM.  iii.  25. 

The  doctrines  of  the  Atonement  and  of  the  God-head  of  Christ  lie 
very  deep  at  the  fountain  of  Christian  theology.    Let  us  consider  — 


280 


THE  ATONEMENT. 


I.  The  necessity  of  it. 

II.  The  atonement  itself  in  the  blood  of  Christ. 

III.  The  fulness  and  the  perfection  of  it. 

I.  The  necessity  of  the  atonement.  Whom  God  has  set  forth 
to  ^e  a  propitiation  —  in  his  blood.'' 

The  atonement  is  not  the  cause  of  the  love  of  God,  in  the  person  of 
the  Father,  Son,  and  Holy  Ghost,  to  sinners ;  for  the  atonement  is  rep- 
resented in  tho  Scriptures  as  the  effect ;  and  not  the  cause  of  the  love 
of  God  :  "  God  so  loved  the  world,  that  he  gave  his  Son."  The  neces- 
sity of  it  is  glanced  at  in  Rom.  iii.  25,  26,  **That  God  might  declare 
his  righteousness  in  the  remission  of  sins,"  as  well  as  his  great  love  in 
the  method  of  saving  those  he  loved  in  their  low  estate. 

Suffer  me  to  introduce  this  simile,  or  metaphor.  All  men  fell  in 
Adam  —  as  fallen,  I  suppose,  they  were  viewed  in  the  Divine  plan. 
Methinks  that  a  very  extensive  grave-yard  makes  its  appearance,  full 
of  dead  men's  bones,  like  Golgotha,  being  walled  round  about  with 
death  and  destruction,  much  stronger  than  the  ancient  walls  of  Baby- 
lon ;  having  massy  iron  gates,  bolted  and  locked  up  by  the  Divine 
threatening  of  the  law;  with  this  inscription  on  the  doors —  "in  dying 
thou  shalt  surely  die !  "  inscribed  by  an  omnipotent  hand.  Divine  love 
and  mercy  were  often  observed  looking  in  through  the  iron  gates,  on 
the  inhabitants  of  this  dreary  place,  with  delight  and  compassion,  and 
at  length  exclaiming,  "Let  mercy  be  built  for  ever.  Let  love  be  com- 
mended by  God  and  man.  Oh!  that  we  may  be  permitted  to  ei^'^er  the 
graveyard,  to  visit  the  prisoners  of  death.  We  would  very  soon  apply 
the  balm  of  life  ;  and  we  would  plant  the  tree  of  life  in  the  yard  of 
death  ;  and  we  would  justify  and  sanctify  an  innumerable  company 
the  poor  inhabitants."  But  without  a  Mediator  there  was  no  admit- 
tance. "Mercy,  break  the  locks  and  enter  in!"  —  "No,  I  would  not; 
for  the  locks  are  the  locks  of  justice,  and  are  under  the  sanction  of  the 
moral  law." 

Methinks  I  perceived,  on  an  ever-memorable  day,  at  the  very  dawn- 
ing of  it,  Divine  mercy  and  love  resorting  to  the  gates  of  the  grave- 
yard, accompanied  by  an  august  personage,  in  form  like  unto  the  Son 
of  Mary ;  who  proved  to  be  the  seed  of  the  woman.  Their  very  coun- 
tenances appeared  more  cheerful,  and  their  steps  bolder.  They  cried 
out,  "  Divine  justice,  where  art  thou  ?  "  He  sternly  replied,  "  Here  am  I." 
The  divine  visitants  said,  "Permit  us  to  enter  thy  territories,  and  save 
the  inhabitants  with  an  everlasting  salvation  !  "  "  No,"  replied  Justice ; 
"  without  shedding  of  blood  there  is  no  remission."  "  Wilt  thou  accept 
a  surety?"  "Yes;  provided  he  should  be  of  sufficient  worth  and  dig- 
nity to  counterpoise  the  weight  of  sin."  Then  Jesus  (who  stood  by) 
3aid,  "Wilt  thou  accept  my  name  instead  of  theirs? — behold  I  come." 
"Yes,  yes;"  replied  Justice.  "Behold,  then,  if  thou  dost  acquiesce, 
pnt  down  my  name  in  the  roll  of  the  book."  Jesus  asked,  "  What  must 
be  the  sum  I  must  pay  for  them?"  Replied  Justice,  "Thou  must  make 
the  law  honourable,  by  living  and  dying  in  their  room  —  die,  the  dead 
to  save."  "When  and  where  dost  thou  fix  the  time  of  payment?" 
Justice  replied,  " At  the  expiration  of  4000  years."  "Where?"  "It 
must  be  from  Bethlehem  Juda  to  the  Place  of  Skulls.  There  thon  must 
appear  covered  with  shame,  to  taste  their  death."    Jesus  replied,  "I 


THE  ATOMEMENT. 


281 


accept  the  condition."    His  name  was  put  in  the  bond  ;  and  the  key« 

of  the  grave-yard  were  delivered  to  Mercy  in  the  name  of  Jesus. 

By  virtue  of  this  engagement  did  Mercy  save  the  patriarchs  and 
prophets  of  ancient  times. 

II.  The  Atonement  itself  with  its  memorials. 

Divine  Justice,  seeing  thou  didst  accept  my  suretyship,  therefore, 
thou  canst  not  be  unwilling  that  I  should  set  up  memorials  of  this 
covenant.  The  price  of  redemption  by  my  blood  must  be  commemo- 
rated through  the  whole  space  of  4000  years,  by  bloody  victims  of  an 
inferior  kind.  The  blood  of  animals  must  perpetuate  the  remembrance 
of  the  blood  of  the  Cross."  Yes,"  replied  Justice,  I  approve  the 
plan." 

Now  let  us  view  all  the  sacrifices  slain  on  Jewish  altars ;  though  they 
made  nothing  perfect,  yet  they  represented  the  blood  of  the  covenant, 
the  true  atonement. 

III.  The  completeness  op  the  atonement  in  the  blood  op 
Christ. 

Methinks  I  perceive  during  the  long  period  from  the  sacrifice  of 
Abel  to  that  of  Jesus,  thousands  of  rams,  lambs,  bullocks,  and  bulls, 
brought  to  the  altars  for  sacrifice.  The  fire  from  Heaven  consumed 
them  all  to  ashes.  None  of  them  ever  appeared  alive  among  their 
companions,  as  recovering  from  the  burning  altars — that  was  a  sign  of 
their  insufficiency ;  therefore,  the  fire  was  stronger  than  they  all. 

Behold  a  new  wonder  comes  to  view.  Yonder,  very  high,  at  the 
summit  of  Golgotha,  a  new  kind  of  sacrifice  makes  its  appearance;  and 
it  is  drawn  by  Heaven,  Hell,  and  Earth  to  the  horns  of  the  altar  to  be 
a  burnt-offering  for  sin.  The  fire  comes  down  from  Heaven  and  begins 
to  consume  it,  saying,  I  got  millions  of  rams  and  bulls,  but  am  not 
quenched.  My  flame  is  unquenched  ;  I  will  burn  to  the  lowest  Hell  if 
I  get  not  satisfaction.  Woe  to  the  inhabitants  of  the  grave-yard.  It 
continued  burning  from  the  sixth  to  the  ninth  hour;  but  on  the  ninth, 
the  fire  touched  the  altar  of  divinity,  and  immediately  expired;  saying, 
*'  I  am  satisfied."  Here  we  find  a  sacrifice  stronger  than  fire.  At  the 
quenching  thereof,  a  great  shock  like  an  earthquake  penetrated 
through  the  kingdom  of  Satan  and  death ;  the  sun  darkened,  the  rocks 
rent,  and  many  of  the  inhabitants  of  the  graveyard  got  the  doors  of 
their  prison  opened,  the  walls  broken  in  pieces,  and  a  jubilee  was  pro- 
claimed to  them.  The  immaculate  sacrifice  himself,  who  was  in  him- 
self both  the  priest,  altar,  and  victim,  after  remaining  three  days  and 
three  nights  in  the  ashes  under  the  altar,  revived,  and  came  alive 
from  the  burning,  and  appeared  alive  among  his  companions  in  the 
midst  of  the  throne.  Death  shall  never  have  any  dominion  over  him 
again. 

This  proves  the  sufficiency  of  his  sacrifice.  The  way  is  free  to  mercy 
and  love  to  save,  to  the  end  of  time,  the  chosen  vessels  buried  in  th« 
grave-yard. 

Christmas  Evans. 

24* 


282     BALM  OF  GILEAD  TYPICAL  OF  GOSPEL  HEALING. 


XXIII.  —  THE  BALM  OF  GILEAD  AND  THE  PHYSI- 
CIAN THERE  REPRESENTATIVE  OF  GOSPEL 
HEALING. 

"  Ts  there  no  balm  in  Gilead?  Is  there  no  physician  there?  Why  then  is  not  the 
health  of  the  daughter  of  my  people  recovered?"  —  Jer.  viii.  22. 

The  awful  depravity  of  the  human  heart  is  frequently  seen  in  the 
character  and  conduct  of  the  Jews.  Their  hearts  wandered  from  God, 
and  they  were  frequently  guilty  of  idolatry,  ver.  19.  The  mind  of 
the  prophet  was  deeply  affected  on  their  account,  ver.  21.  He  inti- 
nintes  that  their  case  is  nearly  hopeless  —  and  that  though  there  is  a 
balm  in  Gilead  etc.,  yet  they  were  likely  to  deprive  themselves  of  the 
means  of  recovery. 

I.  The  language  supposes  the  existence  of  Disease. 

The  disease  which  affects  the  whole  human  race  is  sin.  See  Ps. 
xxxviii.  5 ;  ciii.  3 ;  Ezek.  xxxiv.  4 ;  Matt.  ix.  12.  This  disease  has 
various  symptoms  by  which  its  nature  is  indicated. 

1.  On  the  part  of  the  Jews  it  was  idolatry.  All  mankind  are  idola- 
tors.  Though  they  may  not  worship  images,  etc.,  yet  they  love  the  crea- 
ture and  various  things  more  than  the  Creator. 

2.  Atheism  and  Infidelity  are  symptoms  of  this  disease.  The  denial 
of  the  Divine  existence — and  of  the  verity  of  God's  word.  No  wonder 
at  tliis;  for  the  human  heart  is  as  bad  as  Satan  can  make  it.  '*The 
heart  is  deceitful."  etc. 

3.  Ignorance.  Even  as  in  ordinary  disease,  the  sight  is  affected ;  so 
in  spiritual  disease,  the  faculty  of  moral  vision  is  impaired  ;  Eph.  iv. 
18;  1  Cor.  ii.  14. 

Hence  they  see  no  excellency  in  God — in  Christ — in  religion.  They 
know  not  themselves,  and  their  spiritual  dangers  and  necessities ; 
Hosea  iv.  6. 

4.  They  have  a  disrelish  for  all  that  is  good.  In  ordinary  disease,  the 
appetite  fails.  So  here.  The  Sabbath  —  the  house  of  God,  etc.,  are 
disrelished.  Mai.  i.  13.  Foolish  things — earthly  vanities  are  esteemed 
more  than  God. 

5.  Apathy  or  lethargy  of  soul.  Eph.  iv.  19.  The  severest  judgments; 
the  most  bitter  afflictions  or  bereavements,  produce  no  effect. 

6.  Sometimes  delirium.  Raging  fever  and  delirium,  frequently  attend 
bodily  disease.  Mark  the  anger,  passion,  the  frantic  madness  of  some 
sinners,  as  seen  in  their  tempers,  language,  etc. 

7.  Want  of  strength  and  energy  —  weakness.  "  Without  strength," 

Eora.  V.  6,  —  "dead  in  trespasses  and  sins." 

8.  If  not  cured^  the  disease  vnll  end  in  death.  *'The  wages  of  sin  ia 
death."    "Sin,  when  it  is  finished,  bringeth  forth  death." 

Might  mention  some  peculiar  properties  of  this  disease. 

It  is  inherent  in  our  constitution  —  it  is  infectious  —  it  is  pel 


BALM  OF  GILEAD  TYPICAL  OP  GOSPEL  HEALING.  283 

lutings — loathsome — prostrates  the  strength — ^universal — incurable 
by  human  means. 

II.  The  text  implies  a  remedy.  There  is  "balm  in  Gilead," 
etc. 

Gilead,  or  Mount  Gilead,  is  a  ridge  or  summit  lying  east  from  he 
Jordan.  Tlie  country  was  noted  for  a  tree  producing  n  gum  possessing 
vahuible  medicinal  properties,  called  "the  balm  of  Gilead.''  Strabo 
speaks  of  a  field  near  Jericho,  which  was  full  of  these  balsam  trees. 
The  sap  is  like  viscid  and  tenacious  milk,  and  coagulates  rapidly.  It 
was  valuable  for  inflammation^  and,  in  the  time  of  Alexander,  was  es- 
timated at  twice  its  weight  in  silver.  Gen.  xxvii.  25. 

As  a  Physician,  or  Healer,  he  was  typified  by  the  brazen  ser- 
pent, John  iii.  14.  By  the  Sun  of  Righteousness,  Mai.  iv.  2.  By 
the  tree  of  life,  Rev.  xxii.  2. 

1.  Christ  is  the  Divinely  appointed  Physician.  When  on  earth  he  went 
about  healing  the  bodies  and  souls  of  men.  He  was  sent  by  the  Father 
for  this  purpose.    John  v.  36,  37;  Isa.  Ixi.  1 — 3. 

2.  He  possesses  infinite  knowledge  and  skill.  He  understands  the  dis- 
ease of  sin  in  all  its  symptoms  and  tendencies. 

3.  He  possesses  infinite  compassion.  Represented  by  the  good  Sama- 
ritan.   He  feels  for,  and  weeps  over  the  diseased. 

4.  He  is  patient  and  diligent  in  his  attention  to  the  diseased.  **He  will 
not  break  the  bruised  reed." 

III.  The  remedy  which  he  employs. 

1.  The  Remedy,  or  balm,  is  his  own  "precious  blood."  He  died  to 
shed  it.    Isa.  liii.  5;  Rom.  vi.  6 — 8. 

2  The  Recipe  for  man^s  disease  is  contained  in  his  word.  There  it  is 
graciously  and  sweetly  written  down.  "  The  blood  of  Jesus  Christ 
cleanseth  from  all  sin." 

3.  The  Remedy  is  perfectly  free.    Isa.  Iv.  1,  2. 

4.  It  is  given  to  all  believing  applicants.  Feeling  themselves  guilty, 
sinners  come  to  Christ,  receive  the  recipe,  and  throwing  themselves  into 
the  arms  of  the  gracious  Physician,  receive  and  apply  the  remedy. 

5.  The  Remedy  is  accompanied  by  the  influence  of  the  Spirit.  Tliis 
awakens  the  sinner  to  the  danger  of  his  disease,  and  urges  him  to 
speedy  application  to  Christ. 

6.  The  Remedy  is  universally  adapted.  It  will  meet  the  case  of  any 
awakened  sinner,  of  every  nation,  etc. 

7.  It  is  always  available,  and  infallible  in  its  efficacy.  *'  His  word  is 
nigh  thee."    "  lie  ever  liveth,"  etc. 

IV.  The  Cause  of  the  rejection  of  the  Remedy.   "Why,''  etc. 

1.  Many  are  ignorant  of  their  disease.  They  imagine  they  are  well 
and  require  no  healing 

2.  MaJiy  apprehend  fio  danger  and  are  full  of  apathy. 

3.  Many  try  to  heal  themselves  by  their  self-righteousness,  by  forma4 
services,  etc.,  and  neglect  the  great  Physician. 


884 


LIVING  EPISTLES. 


4.  Many  neglect  tne  lisease,  being  fascinated  by  sin,  worldly  plea- 
sure, business,  etc., — till  it  becomes  too  late.  "  The  harvest  is  past,"  etc 

IMPROVEMENT. 

1.  It  is  dangerous  to  delay.  2.  To  be  healed  is  to  be  happy. 
Great  the  difference  between  disease  and  health,  pain  and  plea- 
sure, death  and  life.  3.  Let  all  who  are  healed  praise  Jesus  the 
rhysician. 


XXIV.— Livma  epistles. 

"Ye  are  our  Epistles  written  in  our  hearts,  known  and  read  of  all  men."  —  2  Cob. 
lii.  2. 

This  was  the  language  of  the  great  Apostle  Paul  (who  in  his  own 
eyes  was  less  than  the  least  of  all  saints)  in  an  address  to  the  Christian 
church,  the  members  of  which  had  been  some  of  the  most  abandoned 
characters ;  and  to  whatever  place  the  apostle  went,  where  letters  of 
commendation  were  required  of  the  visiting  ministers,  he  pointed  to 
those  conspicuous  converts,  who  were  living  epistles,  and  so  eminent  as 
to  be  ''known  and  read  of  all  men."  The  change  in  them  was  so 
great,  as  to  render  it  evident  to  every  one :  the  drunkards  were  become 
sober;  the  dishonest,  just;  the  miser,  liberal;  the  prodigal,  frugal; 
the  libertine,  chaste ;  and  the  proud,  humble.  To  these  the  apostle 
appealed,  for  himself  and  fellow-labourers,  as  a  letter  of  commendation, 
as  a  living  epistle  at  Corinth,  to  the  world  around. 

Now  to  pursue  the  apostle's  allegory,  we  may  remark,  that  in  an 
epistle,  there  must  be  paper  or  parchment,  a  pen,  ink,  a  writer,  and 
somewhat  written. 

1.  The  paper,  or  parchment,  we  may  consider,  in  these  Divine 
epistles,  as  the  human  heart ;  which  some  people  say  is  as  clean 
as  a  white  sheet  of  paper  ;  but  if  it  be  so  on  one  side,  it  is  as  black 
as  sin  can  make  it  on  the  other.  It  may  appear  clean  like  a 
whited  sepulchre  without,  but  it  is  full  of  all  uncleanness  and 
defilement  within. 

2.  The  ministers  of  the  gospel  may  be  well  compared  to  apen 
used  in  writing  these  living  epistles,  and  many  of  them  are  will- 
ing to  acknowledge  themselves  very  bad  pens,  scarcely  fit  to  write 
with,  or  any  way  to  be  employed  in  so  great  a  work. 

It  seems,  they  have  been  trying  for  many  years  to  make  good  pens 
at  the  Universities ;  but  after  all  the  ingenuity  and  pains  taken,  the 
pens  which  are  made  there  are  good  for  nothing,  till  God  has  nibbea 
them.  When  they  are  made,  it  is  well  known,  the  best  pens  want 
mending.  I  find  that  the  poor  old  one  that  has  been  in  use  now  for 
a  long  while,  and  is  yet  employed  in  scribbling,  needs  to  be  mended 
two  or  three  times  in  a  sermon. 


*  Alluding  to  the  Preacher  being  much  in  years. 


THE  HEAVENLY  COMPANY. 


285 


3.  The  influences  of  Divine  grace  I  consider  as  the  ink  used  in 
writing  these  Divine  epistles  on  the  heart ;  and  this  flows  freelj 
from  the  pen  when  it  has  a  good  supply  from  the  fountain-head, 
which  we  constantly  stand  in  need  of;  but  sometimes  you  perceive 
the  pen  is  exhausted,  and  almost  dry. 

Whenever  any  of  you  find  it  so,  and  are  ready  to  say  of  the  preacher, 
**  0  what  a  poor  creature  this  is,  I  could  preach  as  well  myself;"  that 
maybe  true:  but  instead  of  these  complaint?,  lift  up  your  hearts  in 
prayer,  and  say,  **  Lord,  give  him  a  little  more  m^." 

4.  But  if  a  pen  is  made  well,  and  fit  for  use,  it  cannot  move 
of  itself ;  there  must  be  an  agent  to  put  it  into  motion  ;  now  the 
writer  of  these  glorious  and  living  epistles  is  the  Lord  Jesus  Christ. 

Some  people  are  very  curious  in  fine  writing;  but  there  is  something 
in  the  penmanship  of  these  epistles,  which  exceeds  all  that  was  ever 
written  in  the  world;  for,  as  the  Lord  Jesus  spake,  so  he  writes;  as 
never  man  spoke  or  wrote.  One  superior  excellency  in  these  epistles 
is,  that  they  are  all  so  plain  and  intelligible,  as  to  be  *' known  and  read 
of  all  men,"  and  the  strokes  will  never  be  obliterated. 

Lastly,  In  all  epistles  there  must  be  somewhat  written.  Many  things 
might  be  said  here,  but  I  shall  inchide  the  Divine  inscription  of  these 
epistles  in  repentance,  faith,  and  holiness.  Repentance  is  written  with 
a  broad-nibbed  pen,  in  the  old  black  letters  of  the  law,  at  the  foot  of 
Mount  Sinai.  Faith  is  written  with  a  crow-quill  pen,  in  fine  and 
genteel  strokes,  at  the  foot  of  Mount  Calvary.  Holiness  is  gradually 
and  progressively  written,  and  when  this  character  is  completely 
inscribed,  the  epistle  is  finished  and  sent  to  glory. 

J.  Berridge. 


XXV.— THE  HEAVENLY  COMPANY. 

**  And  they  shall  come  from  the  east,  and  from  the  west,  and  from  the  north,  and 
from  the  south,  and  shall  sit  down  in  the  kingdom  of  God."  —  Luke  xiii.  29. 

The  Christian  dispensation  is  full  of  mercy.  Its  design  is  our 

salvation.  It  shall  have  a  glorious  consummation ;  as  will  be  mani- 
fest on  the  day  of  judgment,  and  throughout  an  eternity  of  repose, 
blissful  association,   inconceivable  vision,  and   unutterable  delight. 

'*They  shall  come  from  the  east,"  etc.  The  rejectors  of  the  gospel 

now  are  acting  a  foolish  part  —  which  they  will  regret  hereafter — and 
the  consequences  of  which  they  will  be  anxious  to  avert.  But  it  will 
be  in  vain.    [See  preceding  verses.] 

1.  The  Scene  of  the  gathering.    **  The  kingdom  of  God." 

In  the  phrase,  kingdom  of  God,  the  New  Testament  generally  denotes 
either  the  spiritual  reign  of  Christ  over  the  hearts  of  individuals,  or 
over  his  church  collectively;  John  xvii.  36.  It  also  sometimes  denotes 
the  state  of  glory  beyond  the  grave.    Matt.  iii.  2;  2  Pot.  i.  11. 


286 


THE  HEAVENLY  COMPANY. 


It  is  the  kingdom  prepared.  Matt.  xxv.  34.  There  God  has  resided 
for  ever  with  all  his  glorious  attendants ;  but  his  infinite  love  to  his 
people  has  caused  him  to  assign  and  prepare  this  kingdom  for  their 
eternal  residence.  "Fear  not,  little  flock,"'  etc.  And  so  it  comes  to 
pass,  that  a  sinful  guilty  worm  is  by  God's  rich  grace  to  be  raised  to 
dwell  with  immaculate  Deity  in  his  kingdom  of  glory.  He  has  pre- 
pared it  for  them  —  and  he  prepares  them  for  it. 

It  is  a  kingdom  of  infinite  grandeur  —  of  vast  extent,  so  capacious  as 
to  contain,  and  aflford  ample  room  for  all  God's  family  —  a  kingdom  of 
purity,  order,  and  love  —  a  kingdom  of  light,  of  infinite  intelligence, 
and  bliss  —  a  kingdom  of  love  —  of  durable  life —  a  state  of  immortal 
existence.  Called  "an  inheritance  which  is  incorruptible,  undefiled, 
and  that  fadeth  not  away.'* 

II.  This  kingdom  shall  be  vastly  populated.  "They  shall 
come  from  the  east,^'  etc.  The  four  quarters  of  the  globe  shall 
contribute  to  swell  ttie  population  of  heaven.    It  has  long  been 

Populated  by  myriads  of  angels,  bright  and  happy  spirits  and 
as  long  been  the  blessed  receptacle  of  departed  spirits  made  fit 
for  it  by  Divine  grace. 

"  They  shall  come."  They  are  afar  off  now.  As  far  as  heaven  is 
from  hell.  As  far  as  sin  can  make  them.  They  are  aliens  —  outcasts 
—  enemies  by  wicked  works  —  children  of  wrath.  Eph.  ii.  1,  etc. 

"  They  shall  come."    Jesus  the  Reconciler  shall  be  revealed  to  them.  • 
The  Spirit  shall  send  a  light  across  their  path,  and  show  them  its 
danger.    The  Spirit  shall  direct  them  to  the  cross,  and  there  they  shall 
lose  their  guilt,  and  filthy  stains.    The  spirit  shall  incline  their  hearts 

to  the  church.    **They  shall  come"  and  enter  it.  They  shall  die, 

and  enter  heaven. 

This  is  certain.  **  They  shall  come."  The  gospel  shall  be  successful. 
Are  they  carried  away  by  the  world  ?  They  shall  relinquish  the  world 
and  come.  Are  they  lovers  of  pleasure  ?  God  shall  attract  them  by 
heavenly  pleasures,  and  they  shall  come  to  enjoy  them.  Are  they 
infidels,  haters  of  Christianity?    The  enmity  of  their  hearts  shall  he 

slain,  and  they  shall  come.  All  this  is  according  to  promise,  to  be 

fulfilled  by  Divine  immutability. 

God's  wills  and  shalls  are  infinitely  valuable  and  precious.  If  a  man 
says  "  shall"  or  "  will,"  it  is  often  worthless.  "  I  will,"  says  man,  and 
he  never  performs;  **I  shall,"  says  he,  and  he  breaks  his  promise. 
Does  God  act  thus?  He  says,  They  shall  come."  Satan  says,  "  They 
shall  not  come."  God  says,  "They  shall."  Sinners  often  say,  "We 
will  not  come."  But  God  says,  "  They  shall."  I  will  make  them  in 
love  with  that  which  they  now  hate,  so  that  they  shall  nojt  rest  with- 
out it. 

The"population  of  heaven  shall  be  numerous.  "  They  shall  come  from 
the  east,"  etc.  It  is  also  said  in  Matt.  viii.  11,  "  Many  shall  comefrom 
the  east  and  west,  and  shall  sit  down  with  Abraham,  Isaac,  and  Jacob, 
in  the  kingdom  of  heaven." 

Men  of  contracted  views,  bigots,  extreme  sectarians,  speak  and  act 
as  if  the  inhabitants  of  heaven  would  be  few.  But  Christ  shall  "  bring 
many  sons  to  glory,"  even  "  a  great  number  which  no  man  can  number," 


THE  HEAVENLY  COMPANY. 


287 


Heb.  ii.  10;  Rev.  vii.  9.  Satah*s  kingdom  shall  not  contain  more 
inhabitants  than  the  kingdom  of  Christ.  Heaven  is  not  for  the  Jew3 
alone,  nor  for  the  Gentiles  alone.  It  will  not  be  monopolized  by  one 
sect.  It  is  not  the  heaven  of  Episcopalians,  or  the  heaven  of  Presby- 
terians, or  the  heaven  of  Independents,  etc.,  but  the  heaven  of  Christians. 

And  these  Christians  *' shall  come  from  the  east,  and  from  the  west," 
etc.  Palestine  shall  send  her  *' Israelites  indeed;"  Ethiopia  shall 
**  stretch  forth  her  hands  to  God,"  and  her  swarthy  sons  and  daughters 
*' shall  sit  down,"  etc.  Multitudes  from  the  land  of  China,  from  the 
vast  countries  of  Asia,  from  the  continent  of  Europe,  from  Australia, 
from  the  Northern  parts  of  America,  and  the  wilds  of  Russia,  Siberia, 
and  the  Polar  seas,  from  the  islands  of  the  ocean,  and  every  country 
under  the  sun,  and  they  *' shall  sit  down,"  etc. 

III.  The  text  conveys  the  idea  of  agreeable  association. 

National  distinctions  will  not  be  known.  Earthly  circumstances, 
riches  and  poverty,  will  not  exist  there  as  the  barriers  to  association. 
**  The  rich  and  the  poor  meet  together"  with  heavenly  familiarity  and 
harmony,  because  they  are  redeemed  by  the  same  precious  blood,  and 
equally  participate  in  the  munificence  of  heaven.  Monarchs  and 
peasants,  princes  and  beggars,  masters  and  servants,  the  learned  and 

ignorant — all,  all  "sit  down"  in  sweet  communion  there.  And  that 

which  renders  their  intercourse  sweeter  still,  is, 

lY.  Mutual  Recognition.  They  shall  sit  dovrn  with  Abra- 
ham," etc.  Matt.  viii.  11.    These  patriarchs  v^ill  be  knov^^n.  ■ 

The  prophets  will  be  known.  Apostles  and  martyrs  will  be 

known.  Men  eminent  for  piety,  benevolence,  zeal,  love,  useful 
ness,  will  be  known.  All  will  know  one  another.  How  sweet  is 
this  thought  to  those  who  have  been  bereaved !  There  I  shall 
meet  and  know  a  dear  mother,  etc. — a  father — brothers  and  sisters 
—  dear  children,  etc. 

V.  Repose  and  High  Enjoyment.    "  They  shall  sit  down." 

This  is  a  peculiar  phrase  as  applied  to  beatific  bliss.  It  refers 
to  a  feast,  especially  to  an  Eastern  feast,  where  the  guests  sat,  or 
rather  reclined  —  the  position  was  always  recumbent,  Avhich,  in 
reference  to  heaven,  is  more  expressive  than  our  English  sitting." 

1.  They  shall  sit  down  to  rest.  They  shall  recline  upon  the  pillow  of 
heavenly  peace, 

And  not  a  wave  of  trouble  roll 
Across  their  peaceful  breast. 

How  seldom  has  the  poor  Christian  sat  down  or  rested  in  this  world ! 
What  sorrows  have  encompassed  him  !  What  storms  have  assailed  his 
bark!  Storms  of  toil,  affliction,  cares,  anxieties,  persecution,  mental 
agony,  and  death.  0  there  is  a  blessed  land  where  all  is  calm  and 
peaceful.  Believer,  soon  will  thy  Iledeemer  sny  to  these  dreadful  tem- 
pests, '"Peace,  be  still;"  and  every  cloud  will  vanish,  and  every  raging 
Btorm  be  still  ;  and  then,  poor  mariner,  thou  shalt  for  ever  rest  on  tiie 
sweet  and  halcyon  bosom  of  heaven. 
How  sweet  to  the  working-man  is  the  idea  of  rest!    He  often  wipe! 


288 


THE  HEAVENLY  COMPANY. 


the  hot  sweat  ft-om  his  brow  ;  and  if  a  Christian,  he  longs  for  the  land 
"Where  he  shall  toil  no  more.  Often  he  comes  home  from  his  labour  very 
weary,  and  he  sinks  into  his  chair,  or  flings  himself  upon  his  couch, 
perhaps  too  tired  to  sleep,  and  he  says,  "  0  for  a  blessed  land,  where  I 
can  sit  down  and  for  once  let  these  weary  limbs  be  still !" 

Ah  !  ye  afflicted  ones,  ye  shall  soon  sit  down,  and  be  free  from  trouble. 
Lift  up  your  eyes  to  heaven,  ye  sorrowing  saints,  and  gaze  upon  your 
brethren,  who  now  sit  down,  and  rest 

"Calm  on  the  bosom  of  their  God!" 

**Who  are  these  who  are  arrayed  in  white?'*    See  Rev.  vii.  13,  etc. 

2.  They  shall  sit  down  in  trivmph.  Having  overcome  every  foe,  and 
received  the  victor's  immortal  wreath,  how  sweet  will  it  be  to  sit  down 
and  know  and  feel  that  every  enemy  is  vanquished.  The  successful 
conqueror,  through  Christ,  shall  sit  down  on  the  Redeemer's  throne, 
■Rev.  iii.  21.    What  exaltation  for  a  vile  worm  ! 

3.  They  shall  sit  down  to  converse.    What  sweetness  there  is  in  this 

grand  thought!  I  shall  converse  with  Jehovah-.Jesus  —  angels  will 

speak  to  me,  and  to  angels  I  shall  respond — glorified  spirits  will  ask 
me  how  I  feel  in  the  commencement  of  my  bliss,  and  my  tongue  to  them 

shall  utter  abundantly  the  memory  of  God's  great  goodness.  They 

will  converse  with  the  utmost  familiarity  —  in  celestial  language  of 
inconceivable  eloquence  and  beauty — without  the  least  misunderstand- 
ing—  with  mutual  benefit.  They  will  sit  down  to  converse  about  the 

most  momentous  things — things  connected  with  their  pilgrimage  here — 
connected  with  their  Father's  precious  love,  and  heaven,  and  eternity. 

4.  They  shall  "sit  down"  to  listen.  To  the  revealings  of  God  —  to 
the  explication  of  all  mysteries — to  the  voice  of  the  Triune  God,  speak- 
ing to  them,  and  to  all,  with  paternal  love  and  familiarity,  "  Sit 

down"  to  listen  to  the  rapturous  strains  of  heaven's  music,  produced  by 
the  voices  and  harps  of  the  redeemed  myriads,  in  which  they  too  shall 

unite.  "  Sit  down"  to  listen  to  Jehovah's  ever-occurring  plans  of 

new  creations,  new  operations,  and  new  sources  of  pleasure,  to  be 
developed  in  his  boundless  universe. 

6.  They  shall  sit  down  to  contemplate.  With  minds  unclogged — but 
expanded,  clear,  and  congenial  to  every  subject  of  contemplation. 

IMPROVEMENT. 

1.  We  must  first  sit  down  in  the  kingdom  of  heaven,  or  church 
of  God  below,  previous  to  our  sitting    down  with  Abraham, etc. 

2.  Praise  God  that  Christ  can  and  will  prepare  you  to  sit  down. 

3.  Instead  of  sitting  down  in  the  kingdom  of  heaven,  the  ^'  ^  ed 
shall  be  cast  into  outer  darkness. 


THE  SPIRIT  OF  ADOPTION. 


289 


■\XVI.— THE  SPIRIT  OF  ADOPTION. 

**  And  because  ye  are  sons,  God  has  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 
crying,  Abba,  Father." — Gal.  iv.  6. 

Great  are  the  privileges  of  believers.  They  have  been  redeemed  b^ 
the  blood  of  Christ,  regenerated  by  his  Spirit,  and  adopted  into  his 
family.    The  valuo  of  such  a  state  will  appear  by  contrast.    This  is 

given  in  ver.  1.  Adoption  is  not  a  mere  change,  or  transition;  it  is 

exaltation;  it  is  high  enjoyment,  and  blessed  hope,  v.  6,  7. 

I.  The  dignified  character  of  Believers.      Ye  are  sons." 

Observe,  Adoption  is  an  act  by  which  one  is  received  into  a  man's 
family  as  his  own  child,  and  becomes  entitled  to  the  peculiar  privileges 
of  that  connection,  as  fully  and  completely  as  a  child  by  birth,  Ex.  ii. 
10;  Esth.  ii.  7.  This  wa»  also  done  by  the  Greeks  and  Romans,  who, 
when  childless,  adopted  some  3cher  child,  and  gave  it  the  family  name, 
and  a  title  to  the  family  inheri+aiice.  

Spiritual  adoption  is  that  act  of  grace  by  which  Jehovah  takes  the 
children  of  Satan  out  of  the  world,  and  makes  them  his  sons  and  daugh- 
ters—  members  of  his  family. 

1.  Thej/  are  not  the  sons  of  God  by  nature.  Sin  has  separated 
them  from  God,  and  made  them  the  children  of  the  Wicked  One. 

Ye  are  of  your  Father  the  Devil.''  "  Ye  are  his  sons  to  whom 
ye  yield  yourselves  to  obe}^''    John  viii.  44,  Rom.  vi.  16. 

2.  The2/  become  the  adopted  sons  of  God  by  faith  in  Jesus  Christ, 
John  i.  12;  Gal.  iii.  26.  They  are  convinced  they  are  outcasts  — 
having  no  interest  in  God  —  children  of  wrath.  They  feel  they 
are  guilty  transgressors. 

But  the  Spirit  has  led  them  to  trust  in  Christ  for  mercy.  They  are 
forgiven  all  their  trespasses ;  completely  justified  ;  and  regenerated  by 
the  Spirit.  Thus  they,  by  adoption,  show  a  change  in  their  state  and 
theiir  nature. 

Thus  they  are  members  of  the  family  of  God.    Not  slaves  ;  but  sons. 
They  are  also  covscioua  of  their  adoption.    *' We  know  that  we  have 
passed  from  death,"  etc.    1  John  i.  3;  iii.  14,  19. 

3.  They  participate  in  all  the  privileges  of  adoption,  God  is 
their  Father;  I  will  be  a  father  unto  you,''  etc.  Ps.  ciii.  13. 
His  love,  tenderness,  and  care.  How  feeble  those  of  earthly 
parents !  

He  grants  supplies  for  all  temporal  and  spiritual  need  ;  guidance  and 
protection,  and  access  to  him  at  all  times  and  in  all  places.  Employ- 
ment in  his  service,  so  honourable  and  useful. 

4.  They  become  heirs  to  their  Father^s  inheritance  in  heaven^ 
Rom.  viii.  16;  1  Pet.  i.  3. 

25  T 


290 


THE  SPIRIT  OF  ADOPTION. 


II.  The  Special  Privilege  connected  with  Adoption.  "  God 
hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts/' 

The  Spirit  of  God  and  the  Spirit  of  Christ  are  the  same,  the  third 
Person  in  the  Trinity.    Rom.  viii.  9. 

1.  A  child  of  God  becomes  the  temple  of  the  Holy  Spirit.  1  Cor. 
vi.  19. 

2.  The  Spirit  is  sent  into  the  heart  as  the  Comforter,  Called  sj 
by  Christ.   John  xvii.  7. 

3.  This  Spirit  is  a  Spirit  of  freedom  and  corifidence.  He  makes 
free  from  the  law  of  sin  and  death,  Rom.  viii.  2. —  takes  away  the 
sense  of  bondage  and  dread,  and  gives  holy  affection  and  confi- 
dence in  God. 

4.  The  Spirit  is  the  Spirit  of  holiness  in  the  heart.  Called  the 
Holy  Spirit.  By  that  the  believer  is  inclined  to  holiness.  The 
fruit  of  the  Spirit  is  all  goodness,''  Eph.  v.  9.  **  I  will  sprinkle," 
Ezek.  xxxvi.  25,  26,  etc. 

III.  The  Special  Office  of  the  Holy  Spirit.  Crying 
Abba,  Father.'' 

1.  A  special  assurance  created  by  the  Spirit  that  God  is  their 
Father.  They  look  up  to  him  as  their  Father ;  Our  Father,  who 
art  in  heaven." 

2.  The  Spirit  teaches  them  the  need  of  prayer,  and  how  to  pray. 
'  Rom.  viii.  26.    Called  the     Spirit  of  grace  and  supplications!" 

Zech.  xii.  10. 

3.  It  implies  that  they  are  often  in  circumstances  which  cause 
them  to  C7y,  etc.    "  Many  are  the  afflictions  of  the  righteous." 

4.  It  implies  the  certainty  of  Success.  Rom.  viii.  27.  "  The 
effectual  fervent  prayer  of  the  righteous  availeth  much."  **  If  ye 
then  be  evil,"  etc.    Matt.  vii.  11. 

improvement. 

1.  Happy  are  they  who  possess  the  Holy  Spirit  as  the  infallible 
witness  of  their  Divine  Sonship  !  2.  Let  us  seek  the  good  of 
God's  family.  Being  all  "sons,"  let  us  love  as  brethren,  and 
labour  and  pray  for  the  prosperity  of  the  family.  3.  How  mise 
rable  and  degraded  the  servants  of  Satan !  In  bondage,  and  full 
''f  fear,  and  exposed  to  everlasting  death. 


BEHOLDING  THE  GLORY  OF  THE  L0B1>.  291 


XXVII.  — OBJECT  OF  A  CHRISTIAN'S  LOVE. 

"  Saw  ye  him  whom  my  soul  loveth  ?"  —  Song.  iii.  3. 

I.  The  object  of  a  Christian/ s  love  may  easily  he  identified. 

No  person  is  named  in  the  text  who  should  be  the  object  of  a 
Christianas  love  but  Christ :  we  wear  his  name,  profess  his  religion, 
believe  his  Bible. 

II.  Love  to  Christ  should  he  personally  known  to  ourselves. 
Do  we  love  him  more  than  the  world,  or  the  creature  ? 

III.  The  object  of  a  Christianas  love  should  be  openly  and  puh* 
licly  avowed. 

He  who  is  ashamed  of  his  master's  livery  is  unworthy  of  him, 

IV.  Love  to  Jesus  Christ  should  he  strong  and  vigorous. 

My  soul  loveth  him.''  **Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,''  etc. 

V.  Love  to  Christ  is  not  always  enjoyed. 

There  may  be  some  cause  of  the  Saviour's  withdrawing;  wander- 
ing in  sinful  paths,  sinful  company,  etc. 

VI.  Absence  from  the  object  will  produce  in  his  soul  greater 
activity  and  zeal.    The  Christian  will 

Review  his  life.  Increase  his  diligence.  Attend  the  means 

of  grace.  Search  the  Scriptures.  Examine  himself. 

Pray  to  be  enlightened  —  and  forgiven. 

VII.  The  object  of  a  Christianas  love  shall  he  ultimately  enjoyed, 
Christ  will  not  withdraw  for  ever. 

VIII.  The  return  of  Christ  will  produce  beneficial  effects  to  the 
soul. 

I  held  him  and  would  not  let  him  go." 
The  soul  will  lay  hold  on  his  merits.  Will  prize  him  now  more 
than  all  besides.      Whom  have  I  in  heaven  but  thee  ?"  etc. 


XXVIII — THE  EFFECT  OF  BEHOLDING  THE 
GLORY  OF  THE  LORD. 

[translated  from  the  FRENCH.] 

•*But  we  all,  with  open  face,  beholdinj?  as  in  a  glass,  the  glory  of  the  Lord,  are 
chanf^ed  into  the  same  image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord." 
— .2  Coa.  iii.  18. 

The  day  of  Christ's  ascension  was  one  of  the  most  glorious  that  th« 
•un  ever  produced.    Then  he  ascended  to  the  highest  heavens,  aftei 


J92  BEHOLDING  THE  GLORY  OF  THE  LORD. 


having  vanquished  the  devil,  expiated  sin,  triumphed  over  death, 
reconciled  man  with  God,  and  received  a  name  above  every  name,  etc. 

The  day  of  Pentecost  was  no  less  glorious:  then  the  Son  of  God  sent 
the  Comforter  to  his  afflicted  disciples,  and  baptized  them  with  celestial 

fire  they  were  transformed  into  his  image  by  the  Spirit,  and  thereby 

rendered  capable  of  announcing  through  the  universe,  that  which  they 
had  *'seen  with  their  eyes,  and  heard  with  their  ears,  and  handled 
with  their  hands  of  the  word  of  life." 

We  also  have  contemplated  the  glory  of  the  Lord,  and  have  received 
his  Spirit,  transforming  us  into  his  image,  so  that  we  may  say  with 
Paul  and  the  other  apostles  and  the  first  Christians,  "We  all  as  with 
open  face,"  etc.  etc. 

The  words  contain  a  magnificent  description  of  the  glory  of  Jesus 
Christ,  etc. —  and  teach  us  in  what  true  religion  consists  —  to  know  the 
glory  of  the  Lord,  and  to  be  transformed  into  his  image. 

Let  ns  then  inquire 

I.  What  is  that  "Glory  of  the  Lord''  of  WHitH  the 

Apostle  speaks? 

1.  The  being  and  perfections  of  God. 

2.  The  manifestation  of  these  perfections  in  the  economy  of 
grace. 

3.  The  Divinity  of  Jesus  Christ, 

4.  All  the  graces  he  displayed  while  on  earth;  deep  humility, 
infinite  condescension,  incomparable  love,  perfect  obedience. 

5.  All  that  the  Father  did  in  favour  of  his  Son — at  his  baptism 
—  in  his  life,  transfiguration,  death,  resurrection,  and  ascension. 

6.  All  that  Christ  did  to  prove  his  character  as  the  Messiah, 
Miracles,  etc. 

7.  All  the  celestial  doctrines  of  his  kingdom  —  redemption,  call- 
ing, justification,  sanctification,  glorification. 

II.  How  WE  CONTEMPLATE  AS  IN  A  GLASS  (OR  MIRROR)  THE 
GLORY  OF  THE  LoRD. 

1.  As  He  has  manifested  it  in  his  glorious  perfections  in  creation 
and  providence. 

Nature  made  known  a  Creator,  but  not  a  Redeemer ;  the  law  dis- 
covers to  us  God,  holy  and  inflexibly  just ;  but  the  gospel  reveals  all 
the  excellencies  which  constitute  the  glory  of  God,  mercy  and  justice 
united —    a  just  God  and. a  Saviour." 

2.  As  the  gospel  reveals  Christ  in  his  original  dignity,  and  tht 
infinite  value  of  his  sufferings. 

Believers  under  the  Old  Testament  saw  something  of  the  glory  of 
Christ,  but  it  was  too  dazzling  for  them  —  they  could  not  look  stead- 
fastly. 

There  was  a  vail  on  all  things  under  the  law :  God  was  represented 
by  sensible  objects  —  a  cloud  —  a  bush,  etc. ;  the  gospel  discovers  Him 
clearly. 


BEHOLDING  THE  GLORY  OF  THE  LORD.  293 


It  was  formerly  a  mark  of  slavery  to  cover  the  head  with  a  veil  — 
the  head  uncovered  was  a  sign  of  liberty.  Moses  covered  his  face  to 
indicate  that  the  legal  dispensation  tended  to  bondage.  Under  the 
gospel  the  veil  is  removed,  and  we  see  with  unveiled  face  as  those  who 
are  called  to  a  holy  liberty. 

3.  This  glory  is  beheld  in  the  gospel  as  in  a  mirror. 

(1)  To  denote  the  clearness  of  his  revelation. 

(2)  The  imperfection  of  that  revelation  compared  with  that  which  we  shall 
have  in  heaven. 

Among  the  ancients,  the  mirror  was  the  emblem  of  meditation. 

III.  What  this  Contemplation  produces  in  Believers.  They 
are  transformed,  etc. 

A  Greek  author  describing  the  peculiarities  of  a  temple  erected  to 
the  honour  of  a  certain  idol,  remarks,  that  those  who  wished  to  enter  it 
must  first  look  at  themselves  in  a  glass  placed  at  the  entrance,  and  that 
this  mirror  was  so  constructed,  that  at  first  it  presented  to  the  beholder 
hjs  natural  visage,  but  by  degrees  his  countenance  was  transformed 
or  changed  into  the  form  of  the  idol  which  was  worshipped.  The 
gospel  is  that  mirror  which  they  who  wish  to  enter  heaven  must  behold. 

1.  They  see  themselves  and  their  imperfections ^  and  they  see  Gody 
in  ivhom  there  is  nothing  but  perfection, 

2.  The  mind  is  enlightened,  the  affections  directed  to  proper  o&- 
jects,  the  will  sanctified,  and  the  members  o  f  the  body  rendered  inr 
struments  of  righteousness  unto  true  holiness. 

3.  This  ti^ansformation  is  gradual  and  permanent.  There  is  an 
increase  of  glory.  They  go  from  strength  to  strength,^'  "from 
faith  to  faith. They  increase  in  knovrledge  and  holiness.  Like 
plants  in  the  garden ;  like  the  sun  which  gradually  advances  to 
the  meridian,  or  the  waters  of  the  sanctuary,  first  ankle-deep,  ^ind 
finally  a  river  to  swim  in. 

4.  The  degree  of  glory  through  which  the  believer  passes;  trom 
the  glory  of  knowledge  to  the  glory  of  holiness;  from  the  glory 
of  the  church  militant  to  the  glory  of  the  church  triumphant, 

IV.  How  this  transformation  is  effected?  By  the  Spirit  of 
the  Lord. 

1.  He  operated  upon  the  apostles  and  qualified  them  for  their 
great  loork.    Acts  ii. 

2.  He  convinces  us  of  the  truth  of  the  gospel, 

3.  Renders  us  obedient  to  its  communications, 

4.  Renovates  and  sanctifies  our  nature. 

5.  Places  befqre  us  the  perfect  model  of  Christ,  and  moulds  us 
into  his  image. 

improvement. 

1.  Let  us  he  thankful  that  we  live  under  that  dispensation  in 
which  we  may  behold  the  glory  of  the  Lord. 
25* 


294  CHRIST  KNOCKING  AT  THE  HEART. 


2.  That  Ti  e  are  not  of  that  communion  where  a  veil  is  thrown 
over  the  gospel. 

3.  That  we  have  heard  a"nd  felt  the  power  of  that  gospel,  and 
are  sealed  by  the  Spirit  unto  the  day  of  redemption. 

4.  Let  the  wicked  remember  that  without  the  image  of  Christ 
they  cannot  see  God  hereafter. 


XXIX.  — CHRIST  KNOCKINa  AT  THE  HEAET. 

"  Behold,  I  stand  at  the  door,  and  knock :  if  any  man  hear  my  voice,  and  open  the 
uoor,  I  will  come  in  to  him,  and  will  sup  with  him,  and  he  with  me."  —  Rev.  iii.  20. 

That  it  is  by  grace  we  are  saved  through  faith,  without  any  merits 
of  our  own,  is  evident  from  the  whole  tenor  of  the  word  of  God.  Our 
salvation  does  not  imply  a  change  in  our  theological  sentiments,  but  a 
renovation  of  our  hearts ;  yet  we  must  not  conclude  that  man  is  not  to  co- 
operate. Matthew  Henry  says  very  justly,  "Man  can  do  nothing  with- 
out God,  and  God  will  do  nothing  without  man."  Man's  work  is  to 
accept  of  Christ  as  he  is  presented  to  us  in  the  Gospel;  and  on  this  ac- 
ceptance his  salvation  now  depends.  Such  is  precisely  the  import  of 
the  text.    We  have  to  consider, 

I.  The  Gospel  Call. 

The  scene  introduced  is  Christ  knocking  at  the  door  of  our  hearts 
for  an  entrance.  The  human  heart  is  considered  as  a  house.  It  wag 
intended  for  God.  It  is  not  his  present  residence.  It  is  now  under  the 
power  of  an  usurper,  the  dominion  of  Satan.  This  constitutes  man's 
sin  and  folly.  "Sin  brought  death  into  the  world,  and  all  our  woe." 
Though  Christ  has  been  driven  out  of  the  house,  he  does  not  relinquish 
his  claim  to  it.  Observe,  he  does  not  force  himself  into  the  heart:  hence 
we  learn,  man  is  free  agent;  he  cannot  be  saved  without  his  consent. 
The  door  of  the  heart  is  the  faculty  of  the  will ;  and  it  is  not  sufficient 
that  our  judgment  approves,  and  our  conscience  warns,  the  will  must 
consent  before  we  can  be  saved.  A  writer  says,  "  The  will  is  ihQ  fort- 
royal  of  the  human  soul,  and  it  stands  out  the  longest."  This  call  is 
two-fold : 

1.  External  —  by  the  written  word,  ministry,  etc. 

2.  Internal  —  the  influence  of  the  Spirit  upon  the  heart.  Re* 
member  that  all  the  calls  of  God  are  intended  to  be  effectual, 
saving  calls. 

II.  The  Gospel  Duty.  If  any  man  hear  my  voice,  and  open 
the  door.'' 

To  knock  is  the  Saviour's  part :  to  open  is  ours.  Christ  will  per- 
form his  work.  Let  us  perform  our  duty.  The  will  has  suffered 
through  the  fall,  and  consequently  has  no  disposition  for  spiritual 


CHRIST  KNOCKING  AT  THE  HEART.  295 

•rtilngs.  If  Christ  never  knocked,  the  will  would  never  open.  It  is  iu 
consequence  of  tlie  merits  of  Christ  that  light  is  come  into  the  world. 
The  will  is  not  to  be  cocM'ced  :  it  m;iy  yield  to  the  power  of  suasive 
reasons.  The  salvation  of  any  human  being  does  not  Jioiv  depend  upon 
the  will  of  God,  but  on  man's  will  under  the  grace  of  God.  Christ 
says,  "Ye  will  not  come  unto  me."  Is  a  man,  then,  to  be  saved  when 
he  will?  This  sentiment  ought  to  be  guarded:  The  call  is  to  you  noiv: 
we  have  nothing  to  do  with  to-morrow:  delay  another  hour,  and  that 
postponement  may  seal  your  everlasting  doom.  To  open  the  door  is 
to  submit  to  the  gospel  method  of  salvation;  to  receive  Christ  as  your 
wisdom,  etc.  But  this  requires  fixed  attention.  Hence  listening  to  the 
voice  of  Christ  is  necessary.  The  door  is  kept  shut  hy  pride  and  kiyh^ 
mindedness  ;  but  when  the  voice  of  Christ  is  heard,  the  soul  finds  that 
by  the  deeds  of  the  law  it  cannot  be  saved.  The  door  is  kept  phut  by 
worldly -mind edness ;  but  when  the  voice  of  Christ  is  heard,  these  things 
are  found  to  be  trifles  compared  to  eternity.    It  is  a  duty,  and, 

1.  The  dignity  of  Christ  lays  us  under  obligations  to  attend 
unto  his  call.  Is  he  not  the  brightness  of  the  Father^s  glory,  and 
the  express  image  of  his  person  ? 

2.  The  claims  of  equity.  He  asks  for  what  he  made  ;  and  will 
a  man  rob  God  ? 

3.  The  claims  of  gratitude — and  regard  to  our  present  and  ever- 
lasting happiness. 

4.  Punished  for  neglect, 

III.  The  Gospel  Promise.  -  The  blessings  of  the  Gospel  are  in- 
troduced to  us  under  various  similitudes :  here  called  a  supper. 

1.  He  that  admits  Christ  into  his  heart  shall  feast  on  his  pardon' 
ing  love.  His  sins  shall  be  remembered  no  more.  This,  no 
common  part  of  the  gospel  feast. 

2.  Christ  will  bring  him  peace  and  holiness, 

3.  You  shall  have  fellowship  with  the  saints  at  the  table  of  the 
Lord,  in  the  house  of  God,  in  social  prayer,  etc. 

4.  If  faithful,  you  shall  feast  with  Christ  in  a  better  world, 
Christ  will  come  again.  By  admitting  Christ,  heaven  is  opea 
unto  you. 

CONCLUSION. 

I.  The  natural  condition  of  sinners — Christless.  2.  Encourage- 
ment to  come  to  Christ.  3.  If  not  saved,  all  the  responsibility 
falls  on  yourself,  and  you  will  go  down  to  perdition,  crying,  "  1 
have  ruined  myself  1  I  have  ruined  myself 


296 


GROWTH  IN  ORAOK. 


XXX. —  HONEST  CONVERSATION. 

*' Having  your  converpation  honest  among  the  Gentiles;  that  whereas  they  speak 
against  yon  as  evil-doers,  they  may  by  your  good  works,  which  they  behold,  glorify 
God  in  the  day  of  visitation." — 1  Pet.  ii.  12. 

It  is  necessary  to  have  our  conversation  honest  for  the  safety  of  the 
Boul,  and  that  we  may  glorify  God.    Let  us  consider, 

I.  The  injurious  treatment  Christians  receive  from  the 
WORLD.  They  are  represented  as  evil-doers.''  Immediately 
after  the  fall,  it  was  said,  I  will  put  enmity,''  etc.  Their  defama- 
tion developes  itself.  1.  By  direct  falsehood.  2.  By  perverting 
the  graces  of  the  Christian.  3.  By  aggravating  the  real  action. 
4.  In  confounding  religion  with  its  professors. 

II.  The  manner  in  which  Christians  ought  to  behave  under 
this  treatment.  Having  the  conversation,  the  whole  deportment, 
honest.  There  is  comprehended  in  this,  1.  Purity.  2.  Integrity. 
3.  Benevolence.  This  deportment  can  only  be  maintained  by,  1. 
Eegeneration.  2.  Walking  circumspectly,  3.  By  exercising 
yourself  much  in  prayer. 

III.  The  results  that  will  arise  from  this  deportment.  1. 
God  will  be  glorified ;  his  character  manifested.  2.  Gentiles  will 
be  saved. 

Rev.  Theophilus  TLessey. 


XXXI.  — GROWTH  IN  GRACE. 

"  Growth  in  grace."— 2  Pet.  iii.  16. 

By  grace  is  sometimes  to  be  understood  its  real  meaning,  favour," 
as  in  the  Apostolic  benediction  :  "  The  grace  of  our  Lord."  Sometimes 
the  influence  of  the  Spirit:  "My  grace  is  sufficient;"  and  sometimes 
the  effects  of  the  influence  of  the  Spirit,  arising  from  the  favour  of  God 
on  the  heart,  comprehended  in  one -word  —  "experience."  The  first 
principle  of  grace  is  weak,  hence  compared  to  *'a  bruised  reed,"  etc. 
There  are  babes,  young  men,  and  aged.  ^ 

I.  Grace  is  capable  of  growth.    This,  the  proposition  of  the 
text.    This,  a  matter  of  consolation. 

1.  To  the  weak,  xs^ho  are  not  to  suppose  they  have  no  grace 
because  they  have  not  all  grace, — God  will  not  break  the  bruised 
reed. 

2.  To  the  strong.    No  degree  of  grace  attainable  which  is  not  . 
capable  of  growth ;  and  this  progression  or  growth  extends  not 
only  to  this  world,  but  through  eternity.    We  have  an  infinite 


GROWTH  IN  GRACE. 


297 


gtandard :  Be  ye  perfect,  as  God  is  perfect.  Man,  changed  from 
giory  to  gbry.    Ever  rising  higher,  and  sinking  deeper. 

II.  The  EvinrNCES  of  growth  in  grace.  Necessary  to  inquire 
not  only  whether  we  are  in  the  faith,  but  whether  we  grow  in 
grace,  because  we  are  no  longer  in  a  safe  state  than  when  we  are 
growing. 

1.  Not  a  mere  increase  of  knowledge. 

Though  persons  who  increase  in  grace  must  derive  it  from  increased 
knowledge  of  God's  word,  yet  there  may  be  the  one  without  the  other, 
—  evidenced  in  the  case  of  the  Devil,  the  wisest  being  in  the  universe, 
possessing  in  himself,  perhaps,  the  united  knowledge  of  all  saints ;  yet 
having  not  a  single  good  principle  ;  —  and  backsliders,  who  for  a  con- 
siderable time  retain  a  sense  of  what  they  formerly  enjoyed. 

2.  Not  mere  attachment  to  ordinances. 

This  is  not  an  infallible  criterion.  It  may  be  in  the  case  of  those 
who  once  hated  all  such  means.  But  in  these  days  there  may  be  much 
of  this  without  any  sign  of  grace.  Persons  may  come  to  the  house  of 
God  from  motives  far  from  proper,  as  to  a  theatre,  to  hear, — the  sermon 
as  the  performance,  and  the  preacher  as  the  actor. 

3.  Nor  mere  increase  of  zeal. 

There  will  be  zeal  where  there  is  grace,  but  there  may  be  zeal  with- 
out grace  —  for  mere  selfish  opinions  and  purposes. 

4.  Nor  mere  increase  of  painful  sensations, 

•This  is  not  always  a  sign  of  increasing  grace.  There  may  be  such 
displacency  at  ourselves  arising  from  increased  worldliness.  But  growth 
in  grace  is  evidenced  by 

(1)  Increase  of  desire  after  spiritual  attainments,  "As  the  hart 
panteth" — "  followeth  hard  after  God." 

(2)  Increase  of  faith; — in  its  twofold  operations  —  of  affiance  in  the 
merits  and  death  of  Christ  —  consciousness  of  need  and  helplessness  — 
and  of  realization  of  the  future :  Looking  at  the  things  unseen. 

(8)  Increase  of  moral  power.  We  have  b}'^  nature  no  moral  power. 
Without  Christ  we  can  do  nothing.  Power  is  the  first  eflfect  of  a  gracious 
principle  —  necessary  to  be  increased — as  we  grow  in  grace  we  have 
power  over  our  besetting  sins. 

(4)  Increase  of  spirituality.  We  have  moral  tastes ;  these  are  by 
nature  sometimes  earthly,  sometimes  sensual,  sometimes  devilish : 
when  our  natures  are  renewed,  our  tastes  are  changed;  we  have  a 
relish  for  things  we  disliked  before.  So  when  we  grow  in  grace,  we 
have  an  increasing  delight  in  God,  in  every  thing  that  has  God  in  it, 
however  painful  to  our  feelings,  requiring  however  much  mortification 
and  self-denial. 

(5)  Increase  of  delight  in  duty.  There  is  an  essential  connection 
between  that  which  is  inward  and  that  which  is  outward.  To  separate 
the  one  from  the  other  is  like  separating  the  root  from  the  branch. 
When  we  love  we  do  the  most  difficult  duties. 

III.  The  most  efficacious  method  of  maintaining  a  growth 
FN  grace.    The  same  as  those  by  which  grace  is  attained 


298 


THE  PAY  OF  ADVERSITY. 


1.  A  spirit  of  prayer.  Not  merely  an  abstraction  of  mm^ 
whilv«!t  engaged  in  private  or  public  prayer,  though  this  is  very 
much  to  be  desired,  we  should  beware  lest  our  froward  tongues 
outrun  our  languid  hearts,  but  ever  maintaining  a  spirit,  or  dis- 
position of  prayer. 

2.  Watchfulness  against  our  danger,  and  for  our  helps.  It 
embraces  the  bane  and  antidote,  the  disease  and  remedy. 

3.  Diligence.  Not  merely  in  reading,  hearing,  praying,  medi- 
tating, which  are  very  essential,  but  a  diligent  cultivation  of 
gracious  principles. 

IV.  The  mot.ives  for  growing  in  grace. 

1.  Therein  we  attain  increase  of  happiness.  This  depends  on 
our  holiness.    We  are  not  to  expect  joy  without  grace. 

2.  Increase  of  security.  Not  that  God  is  more  faithful,  Christ 
more  availing,  or  the  promises  more  stable ;  but  we  are  in  less 
danger  of  falling,  though  we  cannot  arrive  in  this  world  to  any 
state  where  we  shall  be  free  from  the  liability  of  falling,  yet  our 
habits  of  virtue  growing  more  confirmed,  every  moment  renders 
it  less  likely. 

3.  Increase  of  usefulness.  This  is  necessary,  but  we  cannot  be 
useful  without  growing  in  grace. 

Rev.  Richard  Watson. 


XXXIL  — THE  DAY  OF  ADVERSITY, 

"  In  the  time  of  adversity,  consider  I"  —  Eccles.  vii.  14. 

I.  The  Period  to  which  the  sacred  writer  refers. 

1.  The  season  of  public  calamity. 

2.  The  season  of  public  embarrassment. 

3.  The  season  of  public  bereavements. 

4.  The  season  of  paternal  affliction. 

II.  The  special  DUTY  enforced.  "Consider!'' 

1.  That  our  afflictions  are  of  Divine  appointment. 

2.  That  our  most  obvious  duty  is  submission. 

3.  That  our  affliction  is  of  the  greatest  importance. 

4.  That  it  is  essential  to  our  happiness. 

5.  That  the  only  source  of  effectual  consolation  is  in  God. 

6.  That  the  afflictions  of  life  have  in  their  accomplishment  led 
\o  heavenly  bliss. 

improvement. 

1.  Let  the  subject  awaken  us  to  a  sense  of  depravity. 

2.  Let  it  impress  us  with  a  deep  sense  of  the  goodness  of  God. 

J.  Bowers. 


ABUNDANT  GRACE. 


299 


XXXIII.  —  ABUNDANT  GRACE. 

"  Wheroin  he  h.ith  abounded  toward  us  in  all  wisdom  and  prudence;  HaTing  made 
Jrnown  unto  us  tlie  mystery  of  his  will,  according  to  his  good  pleasure  which  he  hath 
purposed  to  himself:  That  in  the  dispensation  of  the  fulness  of  times,  he  might  gather 
together  in  one.  all  things  in  Christ,  both  which  are  in  heaVen,  and  which  are  on 
earth;  even  in  him." — Eph.  i.  S — 10. 

The  design  of  this  epistle  is  to  show  the  union  produced  by  the  blood 
of  Christ. 

I.  The  important  Truth  stated.  God  has  caused  his  grace  fc 
abound  in  all  wisdom  and  prudence. 

1.  Tn  the  formation  of  his  plan.  Prompted  by  infinite  love,  which 
commiserated  fallen  man. 

2.  In  his  conduct.  Sending  his  Son  —  his  Spirit  —  providing  means 
of  grace,  etc. 

3.  Suspending  the  operations  of  his  justice.    Accepting  a  mediator. 

4.  In  the  application  of  his  grace,  and  in  the  instruments  employed. 

II.  The  Means  by  which  it  pleased  God  to  communicate  his 
abundant  grace  to  us. 

Viz.  By  the  gospel,  which  is  called  a  mystery. 

1.  It  was  concealed  as  a  secret  in  the  mind  of  God,  from  eternity,  and 
but  faintl}'  made  known  by  types. 

2.  It  is  hidden  now  to  many,  who  are  utter  strangers  to  Divine  reve- 
lation, and  from  many  professed  Christians. 

3.  It  has  heights  and  depths  which  the  most  enlarged  Christian  mind 
cannot  conceive. 

4.  The  Christian  feels  more  of  it  than  he  has  utterance  to  express 
 The  Christian  joy  is  an  unutterable  joy. 

III.  The  design  of  God  in  the  display  of  this  grace  by  the 
gospel — worthy  of  god — worthy  the  name  of  grace  :  viz.,  that 
he  might  gather  into  one  all  things,  i.  e.,  all  intelligent  things  in 
Christ. 

1.  The  work  of  Christ  is  to  gather  together.    We  scarcely  see  ten  men 
but  they  have  ten  dilferent  interests,  in  civil  and  religious  things. 
Pagans,  ("atholics,  Mahomedans :  hence  this  is  a  mighty  work  to  recon- 
cile all  these  and  bring  them  into  one. 

2.  The  honour  assigned  to  Christ.    In  one  head  —  *' Christ." 

(1)  The  Head  of  conformation  to  the  angels:  hence  they  are  called 

'•elect  angels."  1  Tim.  v.  21  ;  Eph.  i.  22.  "  Angels,  authorities,  and 

powers,  being  made  subject  unto  Him."  1  Pet.  iii.  22,  "Let  all  the 
angt'is  of  God  worship  him."  Ileb.  i,  6. 

(2)  Head  of  representation.  The  Church  died,  rose,  obeyed,  and  suf- 
fered in  Christ,  its  representative,  and  must  live  with  him. 


soo 


CHRIST'S  TIWITATION. 


(8)  Head  of  influence.  All  the  nerves  and  muscles  come  from  the 
brain.  No  motion  in  the  body  without  this.  And  without  Christ  there 
is  no  light,  exertion,  taste,  sensibility,  John  i.  16.  The  Spirit  acts  in 
consequence  of  Christ's  work. 

(4)  The  Head  of  union  between  Jews  and  Gentiles, 

IMPROVEMENT. 

1.  What  a  high  value  should  we  put  on  Christ !  In  him,  the 
law  and  the  gospel,  the  promises,  God%nd  man,  heaven  and  earth, 
are  united. 

2.  How  highly  should  we  value  the  gospel ! 

3.  Let  Christians  unite  with  greater  concert  —  striving  together 
for  the  faith  of  the  gospel. 

4.  Make  it  a  matter  of  inquiry  whether  grace  have  united  you 
to  Christ. 

Dr.  Ryland. 


XXXIV.  — CHRIST'S  INVITATION. 

"  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I  -will  give  you  rest." 
Matt.  xi.  28. 

I.  The  Characters  addressed. 
They  who  labour  and  are  Jieavij  laden, 

1.  With  a  sense  of  sin,  in  its  defiling,  condemning,  and  dis- 
tressing power. 

2.  With  a  sense  of  their  own  weakness.  Cannot  remove  their 
misery. 

3.  With  many  doubts  and  fears. 

4.  With  many  sorrows. 

II.  The  Invitation  given. 

Come  to  me.  Rich,  compassionate,  kind,  affable,  powerful  —  a 
king,  teacher,  physician,  friend,  shepherd. 

1.  Possessed  of  a  perfect  knowledge  of  their  case, 

2.  Willing  to  do  them  good. 

3.  Able  to  relieve. 

HI.  The  Blessing  promised.  '*Rest." 

1.  Peace  of  mind  here,  arising  from  forgiving  and  justifying 
grace. 

2.  Full  enjoyment  of  heaven  hereafter.  Then  there  will  be 
eternal  rest  from  sin — from  trouble — pain  —  death.  Not  merely 
rest;  but  exalted  felicity  —  "pleasures  for  evermore." 


CHRISTIAN  WARFARE. 


801 


XXXV.  — CHRISTIAN  WARFARE. 

**Qad,  a  troop  shall  overcome  him,  but  he  shall  overcome  at  last."— Gen.  xlix.  19. 

The  death-bed  of  a  good  man  is  an  affecting  scene.  Sometimes 

it  is  very  interesting;  on  account  of  the  sahitary  influence  of  religion 
on  the  soul  of  the  dying;  the  counsels  administered,  and  the  blessings 
pronounced  on  surviving  relatives  and  friends. 

Jacob  was  about  to  die.  Joseph  went  with  his  two  sons  to  receive 

the  patriarch's  dying  blessing.  With  uplifted  hand,  and  with  fervid 
pleasure,  the  venerable  parent  exclaimed,  '*The  angel  of  the  covenant 
who  redeemed  me  from  all  evil,  bless  the  lads."    Gen.  xlviii.  13,  etc. 

 He  then  called  his  own  sons  together;  some  of  them  he  blessed; 

and,  by  the  spirit  of  prophecy  which  was  upon  him,  declared  what 
was  to  happen  to  their  posterity  in  the  last  days,  v.  1,  etc. 

The  text  contains  a  prediction  concerning  the  tribe  of  Gad.  That 
tribe  inhabited  the  part  of  Canaan  adjoining  the  Ammonites,  Moabites, 
and  other  warlike  nations,  who  constantly  annoyed  the  Gaddites.  Yet 
the  latter  afterwards  became  a  warlike  and  invincible  people.  1  Chron. 
xii.  8 ;  Josh.  iv.  12,  13 ;  xxii ;  Deut.  xxxiii.  20,  21. 

I.  The  Christian  Soldier  has  Enemies  to  encounter. 

Even  as  the  tribe  of  Gad  were  opposed  by  hostile  nations,  so  the 
Christian  is  annoyed  by  numerous  foes. 

1.  Satan  from  the  beginning  has  been  the  foe  of  man.  By 
tempting  and  overcoming  the  first  pair,  what  woes  were  introduced 
into  this  world !  And  now  he,  the  Captain,  sends  forth  his  troops 
of  snares,  temptations,  enchantments,  blandishments^  etc.,  to  ruin 
the  immortal  soul.  1  Pet.  v.  8 ;  Eph.  ii.  2. 

This  wicked  spirit  is  called  the  tempter,  1  Thess.  iii.  5;  Matt.  iv.  3 

 the  wicked  One,  1  John  ii.  13  Satan,  which  signifies  an  enemy. 

1  Pet.  V.  8.    Such  he  is  both  to  God  and  man  the  Serpent,  2  Cor. 

si.  8,  and  that  old  Serpent,  incessantly  labouring  by  his  wily  policy  to 

deceive  and  destroy  he  is  compared  to  a  strong  man.  Matt,  xii.  29; 

and  hi«  delegates  are  caWed  principalities  and  powers,  numerous!  strong! 

though  not  more  numerous,  nor  stronger  than  Christ  he  is  called 

the  prince  of  this  world,  and  the  god  of  this  world,  John  xiv.  30 ;  2  Cor. 

iv.  4  he  is  called  the  devil,  1  Pet.  v.  8,  which  means  a  slanderer, 

false  accuser,  and  he  is  called  the  accuser  of  the  brethren.  Rev.  xii.  1. 

This  is  the  great  master-foe  of  the  Christian,  who  has  troops  of 
emissaries  possessing  the  same  cunning,  enmity,  malice,  etc.  Satan  is 
a  host  in  himself!  He  can  transform  himself  into  an  angel  of  light;  he 
tries  to  impose  upon  believers  the  form  of  godliness  instead  of  the 
power;  zeal  for  party,  instead  of  zeal  for  truth;  warmth  of  natural 
temper,  and  joy  of  success,  instead  of  *'love  to  God,  and  joy  in  the 
Holy  Ghost.*' 


2.  The  Christian  has  to  contend  witJi  moral  depravity,    ^*  The 


802 


CHRISTIAN  WARFARE. 


heart  is  deceitful  above  all  things/'  etc.  In  its  natural  unsanctl- 
fied  state,  it  is  opposed  to  all  that  is  pure  and  Godlike.  Rom.  vii. 
18 ;  viii.  5—8. 

3.  The  Christian  has  to  contend  with  adversity.  Depressed 
circumstances  —  bodily  disease  —  bereavements,  etc.  These  are 
enemies,  disturbing  the  mind,  trying  to  patience,  faith,  hope, 
resignation.  And  adversity  cannot  be  considered  as  a  blessing 
until  we  can  patiently  and  submissively  bear  it. 

Adversity  must  either  be  conquered,  or  it  will  conquer  us.  Happy 
are  they  who  cau  be  patieut  in  tribulation"  !  Thousands  have  been 
conquered  here. 

4.  The  Christian  has  to  contend  against  the  world.  This  is  a 
deadly  foe.  It  contains  troops  of  sinful  pleasures,  snares,  and  en- 
chantments. In  contesting  vrith  these,  thousands  have  fallen  to 
rise  no  more.  This  world  is  Satan's  seat  and  empire ;  it  is  fallen, 
and  in  arms  against  God.  Whoever  belongs  to  God  has  the  world 
for  an  enemy.  The  friendship  of  this  world  is  enmity  with 
God.''    L  John  v.  4,  5. 

Sometimes  the  world  assails  the  Christian  by  its  frowns.  It  speaks 
against  him  with  the  tongue  of  slander  —  it  traduces  his  character  —  it 
magnifies  his  imperfections,  and  misrepresents  his  motives — it  perse- 
cutes him  for  righteousness'  sake.    It  is  often  a  frowning  enemy. 

Sometimes  the  world  presents   smiling  aspect.  It  commends  tftlents, 

flatters  and  praises  actions — your  trade  flourishes — your  circumstances 

are  very  comfortable.  Now  take  care  of  this  smiling  foe.  What 

does  it  say?  *'I  will  do  my  best  for  you;  forget  God,  and  be  devoted 
to  me." 

Then  the  world  is  full  of  error  and  delusion.  Christianity  by  the 
carnal  mind  is  detested  —  the  truth  is  denied  —  apparent  discrepencies 
of  the  Bible  are  pointed  out  —  an  attempt  is  constantly  being  made  to 
make  it  appear  ridiculous.  Atheism,  Secularism,  Catholicism,  Pusey- 
ism,  and  every  kind  of  dogma,  is  proposed  as  a  substitute  for  the  pure 

principles  of  God's  word.  In  order  to  conquer,  the  Christian  hero 

must  penetrate  and  explode  such  plausible  yet  truly  superficial  repre- 
sentations. 

5.  The  Christian  has  to  contend  with  fears,  "  Within  are  fears." 
2  Cor.  vii.  5.  Sometimes  he  fears  that  his  heart  is  not  right  with 
God — sometimes  the  formidable  character  of  his  foes  makes  him 
afraid — fears  his  duties,  conflicts,  trials — fears,  on  account  of  con- 
stitutional mental  depression  —  fears  death. 

All  these  fears  are  foes — they  bring  a  snare  —  they  often  cast  down, 
and  destroy  the  hope  of  man.  Abraham,  by  his  doubts  and  fears,  was 
led  to  dissemble.  So  with  Elijah,  who  retired  to  a  cave,  and  wished  to 
die. 

II.  The  Christian  is  sometimes  overcome.  "Gad,  a  troop 
shall  overcome  him." 


1.  Many  are  overcome  in  consequence  of  non-resistance.    The  enemy 


CHRISTIAN  WARFARE. 


303 


tfomes,  the  ietnptation  comes,  and  they  are  borne  away.  The  voice  of 
the  charmer  prevails.  The  stream  of  evil  bears  thousands  along  vrlth- 
out  the  least  resistance.    This  is  especially  the  case  with  the  wickea. 

 And  sometimes  the  Christian  soldier  resists  not  and  is  overcome 

for  a  time. 

2.  Ignorance  is  another  cause  of  being  overcome.  Ignorance  of  our- 
selves—  of  our  propensities  —  of  the  sins  which  e'asily  beset  us — for- 

getfulness  of  promised  Divine  aid.  Ignorance  of  the  character  of 

our  enemies — their  policy,  cunning,  modes  of  attack — their  power  and 
determination.    This  ignorance  often  leads  to 

3.  Self-dependence.  Instance  Peter,  who  by  self-confidence,  denied  his 
Lord.  How  weak  is  man,  to  resist  mighty  and  long  experienced  foes, 
and  enchanting  temptations ! 

Man's  wisdom  is  to  seek 

His  strength  in  God  alone, 
And  even  an  angel  would  be  weaky 
Who  trusted  to  his  own. 

4.  Unwatchfulness.  How  many  Christians  have  been  surprised  when 
off  their  guard  !  *'  Watch,"  said  Christ,  "  lest  ye  enter  into  temptation." 

5.  Spiritual  declension.  Brought  on  by  neglect  of  self-investigation, 
neglect  of  prayer,  and  various  means  of  grace.  A  Christian  so  negli- 
gent soon  becomes  enervated,  weak,  and  indifferent,  and  an  easy  prey 
to  Satanic  or  worldly  influence. 

How  miserable  the  state  of  one  evercome !    Witness  Peter,  who 

went  out  and  wept  bitterly.  AVhat  darkness,  self-reproach, 

grief,  and  agony  are  experienced  by  the  fallen,  when  they  are 
sensible  of  their  condition !  Witness  the  pangs  of  David.  Ps. 
xxxviii.  and  li. 

III.  The  true  Christian  shall  overcome  at  last.  But  he 
shall  overcome  at  lasf 

The  defeat  of  a  real  Christian  is  temporary.  This  has  been 
seen  in  many  instances.  From  inexperience,  unwatchfulness,  the 
fierceness  of  temptations,  he  may  have  been  vanquished.  But  he 
rises  up,  and  returns  to  the  fight  more  wary,  more  valiant,  and 
more  determined  in  the  strength  of  Immanuel  to  conquer  or  die. 

Rejoice  not  against  me,  0  mine  enemy,''  etc.  Micah  vii.  8,  9. 
 Observe  .  * 

1.  He  is  made  sensible  of  his  fall  —  he  feels  that  he  has  been 
conquered — it  is  a  season  of  misery  and  darkness.  Witness  David 
and  Peter. 

2.  With  penitential  regret,  he  confesses  his  sins  to  God,  and 
seeks  pardon  through  the  blood  of  Christ. 

3.  He  is  willing  to  submit  to  the  directions  of  the  Captain  of 
his  saltation — equips  himself  afresh  with  the  armour  of  righteous- 
ness ;  Eph.  vi.  13,  etc.  He  depends  no  more  on  his  own  strength 
and  wisdom,  but  ever  applies  by  prayer  for  guidance  and  strength  ; 
**Lord,  what  wilt  thou  have  me  to  do?" 

4.  God  has  promised  his  efficient  aid  in  every  conflict    Isa.  xli, 


304 


THE  CUP  OP  WRATH. 


10;  xliii.  2;  xl.  29  —  31;  Matt,  xxviii.  20;  2  Cor.  xii.  9;  Isa.  liy. 

17.    Thus  God  loves  his  people,  and  will  preserve  them. 

5.  Thousands  have  overcome.  True,  sometimes  in  Christian 
battle,  they  gave  way  —  they  were  discomfited  —  but  they  arose 
a2;ain,  and  in  the  strength  of  their  Divine  Leader  they  conquered. 

All  true  believers  "  overcome  at  last'^  — in  the  hour  of  death  — 
and  they  will  finally  and  forever  at  the  day  of  judgment.  Blessed 
is  tiie  man  that  is  tempted ;  for  when  he  is  tried,  he  shall  receive 
the  crown  of  life/'    James  i.  12. 


XXX VL— THE  CUP  OF  WRATH. 

"Thus  paith  the  Lord  God,  thou  shalt  drink  of  thy  sister's  cup  deep  and  large; 
thou  Rbalt  be  laughed  to  scorn,  and  had  in  derision:  it  containeth  much."  —  Ezek, 
xxiii.  32. 

The  idolatries  of  the  sister  kingdoms  of  Israel  and  Judah  are  repre- 
sented in  this  chapter  by  the  evil  practices  of  two  abandoned  females ; 
for  which  God  brought  severe  judgments  against  them.  The  former 
proving  incorrigible,  and  irreclaimable,  God  delivered  them  into  the 
hands  of  the  Assyrians,  v.  9.  Judah  also  having  followed  the  example 
and  plunged  into  all  the  abominations  of  idolatry,  he  would  now  suffer 
the  Babylonians,  who  had  been  their  confederates,  to  become  their  exe- 
cutioners, and  to  carry  them  away  into  captivity,  and  thus  Jerusalem 
should  share  the  fate  of  Samaria,  v.  22,  23.  Thou  shalt  drink  of  thy 
sister's  cup,  deep  and  large  —  it  containeth  much." 

I.  Offer  a  few  explanatory  remarks. 

1.  The  **cup"  is  sometimes  the  emblem  of  Jot/  and  gladness,  Ps.  xxiii. 
5  ;  but  here  of  indignation  and  ivraih,  in  allusion  probably  to  a  very 
ancient  method  of  punishing  criminals,  by  placing  in  their  hands  a 
poisoned  cup,  and  compelling  them  to  drink  it.  Thus  our  Lord's  suf- 
ferings are  called  a  cup,  which  he  tasted  for  every  man.  Matt.  xxvi. 
39;  Heb.  ii.  9. 

2.  Afflictive  dispensations  are  often  represented  by  a  cup,  Ps.  Ixxiii.  10; 
and  though  the  Lord's  people  are  made  to  drink  deeply  of  it,  yet  the 
dregs  only  are  reserved  for  the  wicked.  Ps.  Ixxv.  8.  There  is  a  mix- 
ture of  mercy  in  all  his  judgments  upon  them  that  fear  him,  but  to  the 
impenitent  and  unbelieving  it  is  wrath  without  mercy,  and  without  end. 

3.  The  cup  is  awfully  significant  of  future  and  eternal  misery,  and 
hence  is  called  *'the  cup  of  wrath."  Rev.  xvi.  19.  The  wrath  of  God 
and  of  the  Lamb  is  put  into  it ;  the  cup  has  been  filling  for  many  years, 
and  wrath  treasuring  up  against  the  day  of  wrath  ;  and  it  will  never 
be  emptied.  It  is  also  called  '''-the  cup  of  fury,^^  as  containing  the  in- 
expressible fierceness  of  Divine  indignation.  Jer.  xxv.  15.  With  re- 

Bpeot  to  the  culprit,  it  is  "a  cup  of  trembling,''^  Isa.  li.  17.  It  will  make 
those  tremble  who  drink  of  it,  more  than  the  poisoned  cup,  and  ought 
to  make  us  all  tremble  to  think  of  it.  Hab.  iii.  16. 


THE  CDP  OF  WRATH. 


505 


4.  This  cup  is' preparing  and  filling  for  all  the  disobedient  and  unheliemng, 
!tiie  voice  of  Divine  mercy  has  called  them  to  repentance  and  faith.  A 
full,  rich,  and  free  salvation  has  been  offered  them ;  but  all  has  been 
disregarded.  A  voice  from  heaven  has  declared  that  the  unbelieving 
shall  be  condemned,  that  they  are  treasuring  up  wrath  against  the 
day  of  wrath."    Rom.  ii.  5;  Rev.  vi.  16,  17. 

II.  TlIE  DESCRIPTION  GIVEN  OF  THE  CUP  OF  WRATH:      it  COn- 

taineth  much. 

The  cup  is  deep  and  large/'  containing  more  than  we  can  at 
present  imagine,  but  not  more  than  we  shall  be  made  to  expe- 
rience, if  infinite  grace  and  mercy  prevent  not. 

1.  It  contains  all  the  sins  that  we  have  ever  committed;  and  these,  if 
not  now  repented  of,  will  fill  us  with  ceaseless  remorse  in  the  world  to 
corne.^  They  will  be  found  treasured  up,  and  mingled  in  the  cup  for 
this  very  purpose.  Deut,  xxxii.  34.  Job  had  imagined  this  to  be  his 
own  case,  but  he  was  mistaken,  for  God  had  cast  all  his  sins  behind  his 
back,  ch.  xiv.  17.  But  when  the  impenitent  have  filled  up  the  measure 
of  their  iniquities,  wrath  will  come  upon  them  to  the  uttermost.  Hos. 
xii.  13.  If  the  death  of  Christ  be  not  the  death  of  sin  in  us,  sin  will 
be  our  everlasting  ruin.  Sins  committed  and  forgotten  will  then  come 
into  remembrance,  and  in  hell  the  sinner  will  have  leisure  to  reflect  on 
his  folly  and  madness  when  on  earth.  Luke  xvi.  25.  Conscience  keeps 
a  faithful  account  of  evil  done;  and  ttiough  this  account  may  be  ne- 
glected now,  it  will  be  called  over  hereafter,  and  spread  before  us  like 
Ezekiel's  roll,  which  was  written  within  and  without:  and  who  can 
stand  before  an  accusing  and  condemning  conscience?    1  John  iii.  20. 

2.  As  this  cup  contains  all  the  sins  we  have  ever  committed,  so  also 
all  the  curses  of  that  law  which  we  have  violated.  Deut.  xxviii.  15,  45. 
And  who  can  tell  what  is  comprehended  in  these  awful  denunciations, 
or  know  the  power  of  his  anger!  Psa.  xc.  11.  The  last  word  which 
the  law  speaks  to  us  as  sinners  is  misery  and  death,  and  it  leaves  us 
under  the  sentence  till  the  day  of  execution.  Gal.  iii.  10.  This  curse 
it  is  that  shall  fill  the  sinner's  cup,  and  shall  come  into  his  bowels  like 
water,  and  like  oil  into  his  bones.  Ps.  cix.  18. 

3.  The  everlasting  vengeance  of  God  is  another  ingredient  in  this  portion 
of  miser//;  and  how  large  and  deep  must  be  that  cup,  which  contains 
all  the  indignation  and  wrath  that  will  be  poured  out  upon  the  sinner 
to  an  endless  eternity  !  As  God's  wrath  will  never  be  spent,  so  this  cup 
can  never  be  exhausted.  The  sinner's  sufferings  here  are  only  tempo- 
rary, but  in  the  world  to  come  they  will  be  eternal,  a  destruction  with 
out  end,  2  Thess.  i.  9.  A  lost  estate,  lost  liberty,  or  lost  friends  may 
be  regained:  but  the  loss  of  the  soul  is  irreparable  and  intolerable 
Matt.  xvi.  26 ;  Ps.  xi.  6. 

IMPROVEMENT. 

1.  If  thi?  cup  **containeth  much,''  let  sinners  beware  how  they 
add  to  its  contents.  Every  sin  committed,  every  mercy  abused, 
will  be  a  fearful  ao;^;ravation.  Rom.  ii.  4. 

2.  Who  will  be  able  to  drink  of  it  ?  Can  thy  heart  endure,  or 
can  thy  hands  be  strong,  in  the  day  that  I  sh^Xl  deal  with  thee, 

26*  u 


B06  SUCCESS  OF  PREACHINd  CHRIST. 

saith  the  Lord.  Ezek.  xxii.  14 ;  Isa.  xxxiii.  14.  When  some  drops 
only  of  this  cup  are  tasted  in  the  present  life,  they  fill  the  soul 
with  unutterable  anguish.  Ps.  Ixxxviii.  15,  16  ;  Job.  xx.  24 — 29. 

3,  Learn  hence  the  evil  of  sin,  which  prepares  and  fills  thi? 
bitter  cup.  Rom.  vi.  23.  Of  every  transgression  it  may  be  said, 
*'  there  is  death  in  the  pot.''  Sin  is  the  womb  of  all  misery,  thi 
gravc'of  all  comfort. 

4.  Let  this  cup  of  wrath  remind  us  of  the  cup  of  sorrow  which 
Jesus  drank,  and  drank  for  us.  The  cup  did  not  pass  from  him, 
that  it  might  pass  from  us.  Let  this  be  our  plea,  under  a  sens© 
of  all  our  unworthiness.  Matt.  xxvi.  42. 


XXXVIL  — SUCCESS  OF  PREACHINa  CHRIST. 

*'And  some  of  them  were  men  of  Cyprus  and  Cyrene,  which,  when  they  were  oomr 
to  Antioch,  spake  unto  the  Grecians,  preaching  the  Lord  Jesus.  And  the  hand  of  th^ 
Lord  was  with  them ;  and  a  great  number  believed,  and  turned  unto  the  Lord."  — 
Acts  xi.  20,  21. 

I.  The  import  of  preaching  Christ. 

1.  The  season  in  which  these  words  were  spoken. 

2.  The  persons  addressed —  (Jews  only.) 

3.  The  impediments  in  the  way — prejudice,  ignorance,  unbelief 

4.  The  topics  announced. 

(1)  The  harmony  between  Christ  and  the  Old  Testament  represen- 
tations of  him. 

(2)  The  certainty  of  his  resurrection  and  ascension  into  heaven. 

(3)  The  design  of  the-  whole  in  its  adaptation  to  them  as  sinners. 

II.  What  was  connected  with  this  preaching. 

1.  The  Divine  authority  and  approbation. 

2.  Divine  aid  and  support. 

3.  Power  attending  their  ministry. 

III.  The  effects  produced.  "Many  believed  and  turned  tc 
the  Lord.'' 

1.  They  believed:' 

(1)  They  credited  the  facts  relative  to  Christ. 

(2)  They  entered  into  the  spirit  of  the  whole  design. 

2.  "  They  turned  unto  tlie  LordP 

(1)  Renounced  Jewish  prejudices  and  ceremonies. 

(2)  The}'  renounced  justification  by  the  Law. 

(3)  Became  holy  in  their  lives  and  manifested  the  fruits  of  the  Spirit 


CENSORIOUSNESS  AND  FAITHFT  LNESS. 


307 


IMPROVEMENT. 

1.  God  acts  mysteriously  in  accomplishing  his  important  designs. 

2.  God  never  wants  means  to  fulfil  his  gracious  intentions. 

3.  All  instruments  and  means,  though  weak  in  themselves,  are 
mighty  through  Divine  power. 

W.  Kent. 


XXXVIII.— CENSORIOUSNESS  AND  FAITHFULNESS 
CONTRASTED. 

"I  write  not  these  things  to  shame  you,  but,  as  my  beloved  sons,  I  warn  you."— 
1  Cor.  iv.  14. 

He  that  would  be  a  good  man  must  have  either  a  friend  to  admonish 
him,  or  an  enemy  to  watch  over  him." 

The  text  points  out  the  difference  between  censoriousness  and  faith- 
fulness. 

I.  Censoriousness  is  a  Ntmrod  :  a  mighty  hunter  for  faults. 

Jer.  XX.  10.  —  "For  I  heard  the  defaming  of  many,  fear  on  every 
side:  *  Report,'  say  they,  and  we  will  report  it." 

Ps.  Ivi.  6. — "They  gather  themselves  together,  they  hide  themselves, 
they  mark  my  steps,  when  they  wait  for  my  soul." 

Faithfulness  does  not  delight  to  dwell  on  a  fault ;  but  censoriousnesa 
does. 

II.  Censoriousness  is  a  mighty  Creator  ;  it  makes  faults 
where  there  are  none:  it  puts  the  worst  cojistruciion  on  words  and 
actions. 

Examples.  The  Pharisees  and  disciples  going  through  the  corn-field*. 
Matt.  xii.  1,  2. 

Eliab  to  David.    1  Sam.  xvii.  28. 

It  calls  zeal  rashness.    Michael  to  David.    2  Sam.  vi.  20. 
Ps.  Ixix.  26. — "For  they  persecute  him,  whom  thou  hast  smitten; 
and  they  talk  to  the  grief  of  those  whom  thou  hast  wounded." 
Faithfulness  is  discreet  in  its  decisions. 

III.  Censoriousness  is  an  easy  Believer,  where  he  is  not  an 
Inventor  of  faults. 

Example.  The  two  false  witnesses  against  Christ.  Matt.  xxvi.  60,  61. 
The  people  of  Ephesus  when  Demetrius  slandered  Paul.    Acts  xix. 
24—27. 

The  Israelites  when  the  spies  returned  and  brought  the  evil  report 
which  the  Israelites  believed.    Num.  xiii.  32,  33;  xiv.  1 — 4. 

Faithfulness  is  not  credulous;  it  believes  not  every  spirit;  but  **  tries 
the  spirits." 


308 


CHRIST  ALL  IN  ALL 


IV.  Censoriousness  is  a  kind  of  Optician  ;  it  magnifies  small 
things  ;  makes  a  man  an  offender  for  a  word:  carries  magnifying 
glasses  with  it. 

Faithfulness  endeavors  to  mitigate  the  offence.  1  Pet.  iv.  8.  "  Charity 
(love)  shall  cover  the  multitude  of  sins." 

Y.  Censoriousness  is  a  kind-of  Crier;  it  propagates  the  faults 
of  men  where  they  are  not  known. 

Example.    Ham.    Gen.  ix.  20 — 22.  —  *'And  Ham  told  his  two 

brethren  without.'* 

Faithfulness  concealeth  the  matter.    Gen.  ix.  23.  —  **Shem  and 

Japheth  took  a  garment,"  etc. 

Prov.  xi.  13. — A  tale-bearer  revealeth  secrets;  but  he  that  is  of  % 

faithful  spirit  concealeth  the  matter." 

YI.  Censoriousness  delights  to  Dwell  on  a  fault, 

Ps.  cii.  8.  — '*Mine  enemies  reproach  me  all  the  day.** 
Faithfulness  grieves  and  laments  the  failings  of  others. 
Prov.  xxiv.  17. — "Rejoice  not  when  thine  enemy  falleth;  and  let  not 
thine  heart  be  glad  when  he  stumbleth." 

YII.  Censoriousness  is  very  supercilious  in  its  reproofs  :  it 
says,  "  stand  by  thyself,  for  I  am  holier  than  thou.''  Isa.  Iv.  5. 
Luke  xviii.  11. — "  The  Pharisee  stood  and  prayed  thus  with  him- 
self —  God,  I  thank  thee,  that  I  am  not  as  other  men  are,''  etc. 

Faithfulness  is  tender  of  the  reputation  of  others,  and  desires  to 
reclaim  and  restore  them. 

Gal.  vi.  1.  —  "Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  that 
are  spiritual,  restore  such  an  one  in  the  spirit  of  meekness ;  consider- 
ing thyself,"  etc. 

James  v.  20. — "  He  that  converteth  the  sinner  from  the  error  of  hia 
way,  shall  save  a  soul  from  death,  and  shall  hide  a  multitude  of  sins." 

WiLKS. 


XXXIX.  — CHRIST  ALL  IN  ALL  TO  THE  CHURCH. 

"  Christ  is  all  and  in  all."  —  Col.  iii.  11. 

There  is  no  true  religion  besides  that  which  is  drawn  from  the  Bible 
Many  systems  have  been  devised,  but  they  are  utterly  worthless.  — 
There  can  be  no  true  and  satisfactory  religion  without  Christ.  Man's 
circumstances  cannot  be  met  by  any  human  schemes  of  religion.  — — . 
Christ,  in  the  dignity  of  his  person — in  his  gracious  atonement — in  the 
fulness  and  freeness  of  his  salvation,  and  as  the  Author  of  eternal  life, 
is  gloriously  adapted  to  the  circumstances  of  fallen  humanity.    He  is 

all  and  in  all." 


CHRIST  ALL  IN  ALL. 


309 


The  phrase  implies  that  the  whole  of  Christianity  is  full  of 
Christ. 

The  Sun  is  all  in  all  to  the  Solar  system.  He  diffuses  light  liberally 
to  all  the  planets  revolving  around  him,  and  his  heat  penetrates  to  the 
centre  of  the  largest  globes.  On  our  earth  he  is  the  life  of  all  vegeta- 
tion ;  he  paints  the  flowers,  embalms  the  fruit,  ripens  the  grain,  and 
quickens  all  nature  into  life  and  beauty,  and  thus  becomes  all  in  all  to 
us.  And  the  Redeemer  is  the  Sun  of  righteousness.  Whatever  the 
Sun  is  to  the  material  world,  that,  and  much  more,  the  Son  of  God  is 
to  the  spiritual.    He  is  all  in  all  in  the  system  of  Christianity. 

1.  "  Christ  is  all  in  aW^  in  the  scheme  of  salvation,  as  it  respects 
God, 

Who  pitied  fallen  humanity?  Who  devised  the  plan  for  the  sinner's 
emancipation  from  spiritual  and  everlasting  death?  It  was  Christ,  the 
second  person  in  the  Holy  Trinity,  and  by  the  Sacred  Three  the  won- 
derful plan  of  redeeming  love  was  devised.  Yes,  Christ  looked  down 
from  heaven,  and  saw  man's  lost  estate,  and  said,  *'  Lo,  I  come."  Ps. 
xl.  7;  Heb.  x.  7.    He  became  the  Mediator  between  God  and  man. 

He  is  the  covenant-head  both  of  men  and  angels,  and  every  gracious 
purpose  of  the  Divine  mind  toward  them  has  an  immediate  respect  to 
Christ.  So  in  the  actual  communication  of  the  blessings,  both  of  Provi- 
dence and  grace,  he  is  the  only  channel  through  which  they  flow.  He 
js  the  spiritual  ladder  which  Jacob  saw,  by  which  intercourse  is  held 
between  God  and  us. 

2.  "  Christ  is  all  in  alV*  in  the  work  of  redemption,  as  it  affects 
man. 

He  paid  the  price  of  redemption,  wrought  out  a  perfect  righteousness 
for  our  justification,  and  communicates  his  Holy  Spirit  for  our  sanctifi- 
cation.  To  accomplish  this  he  passed  through  the  fiery  ordeal  of  suffer- 
ing. From  man's  scorn  and  physical  tortures — from  his  friends,  their 
perfidy  and  desertion — from  devils,  their  malice  and  infernal  hate — from 
Divine  justice,  who  hurled  the  lightning  and  rolled  the  thundei  against 
him,  the  Redeemer  suffered.  Witness  his  agony  in  the  garden,  in  **the 
hour  of  darkness."  0  what  an  hour  was  that!  Divine  justice  ap- 
proached him  with  the  bitter  cup,  and  said,  *' Drink  it,  or  the  churc.i 
will  be  lost."  With  complacency  and  submission,  he  said,  "  It  is  inde^'cf 
a  bitter  cup  :  Father,  if  it  be  possible,  remove  it  from  me  ;  nevertheless, 
not  my  will,  but  thine  be  done."  Divine  justice  again  imperativ«*ly 
announced,  "  Drink  it,  or  the  law  of  God  will  be  dishonoured,  and  every 
soul  be  lost."  "  I  will  drink  it,"  said  Christ,  *'  that  my  church  may  be 
saved."    And  then 

At  one  tremendousi  draught  of  love, 
He  drank  destruction  dry. 

He  was  **  all  in  all"  then  in  the  conflict.  Neither  men  nor  angels 
helped  him  to  tread  the  wine-press  of  Divine  fury.    He  alone  procured 

salvation.  He  sits  both  as  our  Prince  and  Advocate  at  the  right 

hand  of  his  Father;  and  he  will  ever  continue  to  intercede  for  us,  until 
all  his  gracious  purposes  are  accomplished. 


810 


CHRIST  ALL  IN  ALL. 


Happy  are  they  who  can  say,  Christ  is  all  in  all  to  me !  .1  LaTe  ho 

hope  of  salvation  from  my  sinful  deeds.  Self-righteousness !  Ah,  no  I 
rather  self-defileraent,  self-abomination,  enough  to  sink  me  to  the  lowest 
hell !  Blessed  Jesus,  thou  art  my  Saviour,  the  all  in  all  in  my  salva- 
tion. Human  merit!  No  ;  not  if  I  poured  thousands  of  gold  and  silver 
into  the  treasury  of  God.  No  ;  not  if  I  were  a  martyr,  and  gave  my 
body  to  be  burnt  at  the  stake.  Oh,  I  feel  no  merit  in  my  vile  insolvent 
80uU    The  merit  is  in  thee,  0  Christ!  my  All  in  AlV* 

Thou  hast  adorned  my  naked  soul, 

And  made  .salvation  mine; 
Upon  a  poor  polluted  worm 

He  makes  his  graces  shine. 

And  lest  the  shadow  of  a  npot 

Should  on  my  soul  be  found, 
My  Saviour  took  the  robe  he  wrought, 

And  cast  it  all  around. 

3.  Christ  is    all  in  alV  in  the  Sacred  Scriptures. 

All  Divine  truths  connect  and  harmonize  in  him,  like  the  rays  of  light 
collected  in  the  focus.  The  vital  truths  appropriate  to  man's  undying 
interests,  refer  to  CErist.  The  experience  of  the  patriarchs,  the  sacri- 
fices of  the  Levitical  economy,  the  predictions  of  the  prophets,  the 
teaching  of  Jesus  Christ  himself,  and  the  preaching  of  the  Apostles,  are 
full  of  Christ.  If  the  Bible  had  not  Christ,  the  precious  Saviour,  in  it, 
it  would  not  be  worth  a  straw.  But  Christ  is  the  Alpha  and  Omega  of 
the  old  and  new  covenant. 

Here,  the  Redeemer's  welcome  voice, 

Spreads  heavenly  peace  around; 
And  life  and  everlasting  joys 
Attend  the  blissful  sound. 

4.  Christ  is  all  in  all'^  in  his  church.  He  is  its  only  Head, 
Lawgiver,  Saviour,  and  Lord. 

The  church  has  no  temporal  head,  but  a  spiritual  One ;  no  human 
laws,  but  spiritual ;  Christ  promises  no  earthly  honours  and  rewards, 
but  spiritual  and  heavenly.  *'  One  is  your  Master,  even  Christ,"  etc. 
Matt,  xxiii.  8.  Then  let  no  man's  wisdom  be  substituted  for  that  of 
Christ.  Let  not  our  preconceived  opinions,  our  pride,  our  party,  sup- 
plant Christ.  Let  man,  and  pride,  and  selfishness  sink ;  but  let  Christ 
be  til  in  all, 

5.  Christ  is  "  all  in  alV^  in  the  life  of  the  believer.  He  says,  "I 
count  all  things  but  loss  for  the  excellency,^'  etc.    Phil.  iii.  8. 

Christ  is  the  ground  of  his  faith,  confidence,  and  hope.  He  enjoya 
Christ  and  loves  him.  Carnal  objects  he  once  loved,  but  now  Christ  is 
his  all.  Every  grace  receives  its  vigour  from  a  believing  view  of  Jesus. 
Amid  life's  adversities,  and  in  prospect  of  life's  dissolution,  Christ 
alone  can  comfort  and  satisfy  the  Christian.   *'  For  me  to  live  is  Christ." 

Yes,  when  a  Christian  comes  to  die,  the  world,  riches,  honour,  etc., 
are  nothing  but  empty  things — only  Christ  is  all  in  all  then. 

6.  Christ  is  *'all  in  air'  in  the  Christian  Ministry, 


THE  COMMON  SALVATION. 


311 


*  Go  and  preach  the  gospel  to  every  creature,"  was  the  command 
given  to  the  Apostles;  and  the  gospel  is  full  of  Christ.  They  did  not 
preach  the  law  in  the  abstract  —  they  did  not  preach  self- righteous- 
ness— or  works  of  supererogation;  they  did  not  preach  human  philoso- 
phy, or  mere  science,  but  Christ  alone.  *'  We  preach  Christ  cruci- 
fied," 1  Cor.  i.  2,  3  ;  ii.  2.    "  Woe  unto  me,  if  I  preach  not  the  gospel," 

1  Cor.  ix.  16.    See  also  Gal.  i.  8.  It  is  cruel  to  trifle  in  the  pulpit, 

**when  life  so  soon  is  gone."  Like  the  Israelites  stung  by  the  ser- 
pents, sinners  are  dying,  and  they  want  to  look  up  to  the  cross,  and 

believe  in  Christ,  the  Physician  of  souls.  How  cruel  Moses  would 

have  been,  if  he  had  harangued  the  Israelites  about  ethics  instead  of 
lifting  up  the  serpent  of  brass  !  So  cruel  is  every  minister  of  the  gospel 
who  preaches  not  the  gospel,  or  who  exhibits  his  little  self,  instead  of 
Christ.  He  must  be  "  all  in  all."  0  cold  and  sterile  pulpit  and  sanctu- 
ary where  Christ  is  not    set  forth"! 

Once,  a  miser,  on  his  death-bed,  called  for  his  bags  of  gold,  and 
placing  the  idol  to  his  heart,  he  said,  It  will  not  do  ;  it  will  not  do." — 
The  poor  wretch  wanted  Christ  as  his  all  in  all,  and  then  his  gold 
would  have  been  regarded  as  vanity. 

7.  Christ  is  ^^all  in  all''  in  the  enjoyment  of  heaven,  **The 
Lamb  that  is  in  the  midst  of  the  throne  shall  feed  them,  and  lead 
them  to  rivers  of  living  waters.'' 

He  is  the  "all.in  all"  of  the  celestial  anthems.  The  Father  delights 
to  honour  him,  and  beams  all  his  glory  through  his  countenance  — 
angels  delight  to  honour  him,  and  tune  their  golden  harps  to  praise 
nim.    Saints  delight  to  honour  him,  and  cast  their  starry  crowns 

beneath  his  feet.  He  is  the  "all  in  all"  in  heaven — and  there  could 

be  no  heaven  without  him. 

IMPROVEMENT. 

1.  Is  Christ  "all  in  alP'  to  me?  Without  him,  I  am  "miser- 
able, and  poor,  and  blind,  and  naked,  and  wretched.''  2.  Never 

substitute  any  thing  for  Christ  in  the  concerns  of  your  souls.  

3.  Let  Christ  be  your  chief  good  in  this  life.  He  can  benefit  you 
not  only  in  time,  but  for  ever.    Other  objects  are  transient. 


XL.— THE  COMMON  SALVATION. 

**Belovpd,  when  T  gave  all  diligence  to  write  unto  you  of  the  common  salyation,  II 
was  needful  for  me  to  write  unto  you." —  Jude  3. 

The  most  interesting  subject  ahout  which  we  can  speak  or  write  is 
the  salvation  of  man — and  for  this  reason, — it  respects  our  everlasting 
destiny.  Other  subjects  may  be  important,  and  awaken  attention,  and 
engage  our  intellectunl  powers,  bwt  their  importance  and  value  are  far 
inferior  to  the  great  salvation. 

This  salvation  was  denied  and  demoralized  in  the  time  of  Jude,  and 


812 


THE  COMMON  SALVATION. 


the  apostle  knowing  and  feeling  the  value  of  it,  thought  it  proper  to 
apprize  the  brethren  of  such  conduct,  that  they  might  not  be  seduced 
from  the  faith,  v.  3,  4. 

I.  The  subject  on  which  the  apostle  wrote  :  "  salvation,^* 

By  this  phrase  is  meant  the  Gospel  of  salvation.  It  is  the  same  thing 
as  "the  faith  once  delivered  to  the  saints;"  "the  common  faith,"  of 
which  Titus  was  a  participant.  "  To  Titus  mine  own  son  after  the 
common  faith."   Tit.  i.  4.    In  short  it  is  that  glorious  system  which  in 

the  New  Testament  is  peculiarly  denominated  the  Gospel  "The 

Gospel  of  the  grace  of  God  ;"  the  grand  and  absorbing  theme  of  Divine 
revelation — of  the  Christian  ministry — of  angelic  study — of  Christian 
delight,  and  of  heaven's  praise.  Consider, 

The  Nature  of  salvation.  In  the  New  Testament,  the  term 
means  the  deliverance  of  sinners  from  everlasting  perdition, 
through  faith  in  Christ.  Mark  xvi.  16;  John  iii.  16,  17;  Acts 
xvi.  31. 

1.  Salvation  is  necessary/.  Necessary  on  account  of  the  dark  captivity 
of  the  sinner;  and  his  exposure  to  the  inflictions  of  eternal  wrath. 
Look  at  man:  Can  that  guilty,  defiled  transgressor  commune  with  God, 
and  finally  dwell  with  him  in  heaven?    Impossible.    The  law  has  been 

broken,  and  God's  justice  demands  satisfaction.  The  curse  of  God  is 

upon  his  soul,  and  he  cannot  remove  it.  In  whatever  light  man  is  con- 
sidered salvation  is  necessary.  He  cannot  save  himself  by  his  own 
efforts,  nor  by  the  efforts  of  any  mere  creature.  An  angel's  arm  would 
be  too  weak  for  this  mighty  achievement.  Legions  of  bright  and  glo- 
rious spirits  would  fail  here.  Because  man  is  impotent  —  helpless  — 
blind — dying — cursed — under  the  wrath  of  God,  salvation  is  necessary. 

2.  Salvation  has  been  procured.  Christ  is  the  vicarious  medium  of  it, 
Tt  was  the  infinite  wisdom  and  love  of  God  that  devised  and  carried  out 
the  plan  for  man's  rescue.    John  iii.  16. 

Christ  is  called  "  the  Saviour,"  Luke  ii.  11 ;  Matt.  i.  21 ;  Acts  v.  31 ; 
Phil.  iii.  20. 

Christ  is  called  a  "Redeemer,"  Rom.  iii.  24;  Gal.  iv.  4;  Eph.  i.  7 

 He  is  called  a  "Ransom,"  Matt.  xx.  28:  1  Tim.  ii.  6.  To 

ransom  man  he  paid  the  price  demanded.  1  Cor.  vi.  20;  Acts  xx.  28. 

 He  is  called  a  "Deliverer,"    Luke  iv.  18;  1  Thess.  i.  10.  A 

"Mediator,"  1  Tim.  ii.  5.  He  "  reconciled"  man  to  God.  Rom.  v.  10; 
Col.  i.  19,  20. 

What  do  these  expressions  imply?  That  Christ  has  suffered  and 
died  to  make  atonement  for  sin.  That  sacrifice  has  been  Divinely 
accepted  —  it  is  of  sovereign  efficacy  —  it  exhibits  in  glorious  harmony 
all  the  moral  attributes  of  Deity.  On  the  cross  they  appear  emblazoned 
"With  celestial  glory.  His  truth  and  mercy;  his  compassion  and  holi- 
ness ;  his  justice  and  love :  his  wisdom  and  power,  all  meet  to  be  mag- 
nified in  the  redemption  of  sinners.  There  Deity  appears  full-orbed  in 
all  his  uncreated  grandeur  and  glory.  Creation  is  full  of  God;  provi- 
dence is  the  constant  exhibition  of  God  ;  but  redemption  is  the  bright- 
ness of  his  glory,  the  effulgence  of  the  great  Fountain  of  light  and  hap- 
pinesB. 


THE  COMMON  SALVATION. 


313 


8.  The  efficacy  of  this  salvation.    It  delivers 

From  the  condemnation  and  curse  of  the  law,  Rom.  viii.  1  ;  Gal.  iii.  15. 

\i  ^\Q)Q\A\ms  forgiveness  of  sins,  and  Q,om^\Q\.Q  justification.  Acts  xiii.  38, 

39.  It  delivers  from  pollution.   The  Holy  Spirit  is  given  to  renovate 

the  heart.    Sin  no  longer  reigns.    Ezek.  xxxvi.  25 — 27.  It  delivers 

from  all  the  tormenting  fears  of  sin  on  the  conscience,  and  gives  peace. 
Rom.  V.  1  ;  viii.  15.  It  delivers  from  gloomy  apprehensions  of  future 
wrath,  and  inspires  with  the  hope  of  immortality.  It  delivers  from  the 
sting  of  death,  the  terrors  of  the  grave,  and  the  "  vengeance  of  everlasting 
lire."    Salvation  is  not  only  deliverance  from  evil;  but  it  elevates  the 

soul  to  honour  and  glory  for  ever.  Called,  "the  salvation  which 

is  in  Christ  Jesus,  with  eternal  glory. 

4.  This  salvation  is  to  he  received  by  faith.  Acts  xvi.  31.  A  belief  that 
Christ  is  the  Saviour  —  a  conviction  that  we  need  him  —  a  firm  reliance 
on  him  for  all  we  need. 

II.  The  Peculiarity  of  salvation.  Common." 

Sometimes  this  means  ordinary  or  usual,  as  a  common  death,  Num. 
xvi.  20;  a  common  evil,  Eccl.  vi.  1.  The  word  is  also  used  in  refer- 
ence to  that  peculiar  disposition  of  property  which  characterized  the 
infant  Christian  church,  described,  Acts  ii.  44.  It  is  called  ''common 
salvation,"  because  it  belongs  equally  to  all  who  believe,  of  whatever 
nation,  circumstance,  character,  or  degree.  For  the  same  reason  Paul 
termed  the  belief  of  the  gospel  "  the  common  faith,"  Tit.  i.  4,  because 
an  opportunity  of  believing  it  was  afforded  to  all. 

1.  It  is  the  common  salvation  because  it  is  offered  to  sinners  in  common 
— without  any  distinction  of  nation,  age,  circumstance,  mental  or  moral 
qualities. 

It  is  common  to  all  nations.  The  messages  of  grace  under  the  Old 
Testament  were  principally  addressed  to  a  single  nation ;  but  under 
the  gospel  they  are  addressed  to  "  all  nations  "  —  to  "  every  creature." 
The  Gospel  feast  is  spread,  and  both  Jews  and  Gentiles  are  pressed  to 
partake  of  it.  Rom.  i.  16;  Col.  iii.  11  ;  Rev.  vii.  9. 

It  is  common  to  each  sex,  and  every  age.  By  many  systems  woman  is' 
degraded,  and  prohibited  from  her  just  rights,  being  regarded  as  an 
inferior  being.  Such  procedure  is  inculated  by  the  atheistical  religion 
of  China  —  by  the  Mahomedanism  of  Turkey,  and  by  the  cruel  rites  of 
Hindooism.  But  the  gospel  is  designed  to  elevate  and  dignify  every 
woman  who  believes  in  Christ.  Gal.  iii.  26 — 29.  Children  may  enjoy 
this  salvation.  **  Out  of  the  mouths  of  babes,"  etc.  —  the  middle-aged, 
and  the  man  of  hoary  years  may  take  the  water  of  life  freely. 

It  is  common  to  sinners  irrespective  of  mental  abilities.  It  does  not 
exclude  the  philosopher,  or  the  man  of  science.  A  Newton,  a  Locke, 
a  Boyle,  a  Milton,  a  Cowper,  an  Addison,  a  Sir  W.  Jones  have  drank 
of  its  life-giving  streams.    It  may  be  enjoyed  by  the  most  illiterate. 

It  is  common  to  sinners  of  every  circumstance.  It  has  been  enjoyed  by 
kings  and  nobles,  etc.  And  blind  Bartimeus  —  the  lame  man  near  the 
temple — the  impotent  and  sick  near  the  pool  of  Bethesda,  and  Lazarus, 
with  his  beggary  and  sores,  may  be  saved.  The  poor  have  the  gospel 
preached  to  them."    '*  God  has  chosen  the  poor,"  etc. 

It  is  common  to  sinners  of  every  degree.    To  the  self-righteous,  the 


314 


THE  COMMON  SALVATION, 


man  of  good  moral  character,  decent  exterior,  and  to  the  vilest  of  the 
vile.  Were  Mary  Magdelene,  Sniil  of  Tarsus,  the  filthy  Corinthians,  or 
the  idolatrous  Ephesians,  excluded  ?  No. 

What  though  vour  numerous  sins  exceed 

The  stars  that  fill  the  skies,  ^ 

And  ainnng  at  th'  eternal  throne, 
Like  pointed  mountains  rise. 

What  though  your  mighty  guilt  beyond 

The  wide  creation  swell, 
And  has  its  eurs'd  foundatiops  laid 

Low  as  the  depths  of  hell. 

See  here  an  endless  ocean  flows 

Of  never-failing  grace  I 
Behold  a  dying  Saviour's  veins 

The  sacred  flood  increase  I 

It  rises  high,  and  drowns  the  hills, 

Has  neither  shore  nor  bound  : 
Now,  if  we  search  to  find  our  sins, 

Our  sins  can  ne'er  be  found. 

2.  It  is  common  to  all  believers.  In  the  enjoyment  of  this  salvation, 
**  the  rich  and  the  poor  meet  together."  It  does  not  belong  to  a  few  in 
the  family  ;  it  is  the  privilege  of  all.  Believers  all  meet  in  Christ  the 
common  head  ;  are  influenced,  sanctified,  and  comforted  by  one  and  the 
Fame  Spirit,  are  governed  by  the  same  laws,  and  meet  at  the  same 
throne  of  grace.  They  have  the  £ame  faith,  the  same  hope,  and  the 
same  Divine  protection  and  love.  They  hope  shortly  to  meet  in  one 
common  inheritance  of  unspeakable  grandeur  and  felicity.  In  that 
land  the  rich  and  the  noble,  if  saved,  will  not  have  a  more  brilliant 
crowd,  nor  more  ecstatic  bliss  than  the  poorest  Christian  who  has 
passed  through  much  tribulation  to  glory.  As  all  the  church  will  be 
''saved  by  grace,'*  so  there  will  be  no  inequality.  They  will  have  all 
heavenly  blessings  common  there, 

3.  It  is  the  common  salvation  because  it  is  free.  This  gift  of  God  is 
not  to  be  purchased  with  money.  Free  to  all  who  feel  their  need  of  it. 
Free  as  the  air  we  breathe,  as  the  rain  from  heaven,  as  the  rays  of  the 
sun.  It  is  the  infinite  good  which  God  has  given,  and  therefore  a  finite, 
sinful  creature  cannot  merit  it.  Isa.  Iv.  1  ;  Rev.  xxii.  17. 

4.  The  word  "common"  implies  value  and  abundance. 

Our  most  common  blessings  are  the  most  valuable.  How  common 
'i  is  for  us  to  enjoy  food,  health,  strength,  our  faculties,  the  rain,  the 
shining  of  the  sun,  etc.  !  They  are.  so  common  that  we  think  little  of 
them.  Take  away  our  food,  or  health  —  take  away  the  sun,  and  we 
shall  soon  know  and  feel  their  value.  And  salvation  so  freely  offered 
to  all  the  world — so  frequently  presented  to  the  church,  and  so  enrap- 
turing to  the  ransomed  in  glory;  salvation,  common  on  earth,  and 

common  in  heaven,  is  a  pearl  of  great  and  incalculable  price.  Our 

commonest  blessings  are  also  the  most  abundant.  And  so  it  is  with  this 
salvation.  It  is  a  "great"  and  abundant  salvation.  It  is  replete  with 
every  blessing.    In  Christ  all  fulness  dwells. 

Wide  as  the  reach  of  Satan's  rage^ 

Doth  thy  salvation  flow; 
*Tis  not  confined  to  sex  or  age, 

The  lofty  or  the  low. 


THE  WORLD  GLORIFIED. 


815 


While  grace  is  offered  to  the  prince, 

The  poor  may  take  his  share: 
No  mortal  hath  a  just  pretence 
•  To  perish  in  despair. 

6.  It  is  the  common  salvation  as  it  is  that  subject  in  which  all  be- 
lievers, notwithstanding  their  difference  of  opinion  on  other  subjects, 
are  in  substance  agreed.  There  may  be  great  darkness,  imperfec- 
tions, and  error,  and  many  prejudices  for  and  against  distinctive  names  ; 
but  let  the  doctrine  of  the  cross  be  simply  stated,  and  it  will  be  the 
joy  of  the  renewed  heart.   Believers  in  Christ,  of  every  denomina- 
tion, agree  as  to  the  necessity  of  salvation,  the  vicarious  medium  of  it, 
the  richness  and  greatness  of  it,  the  freeness  of  it,  or  the  holy  efficacy 
of  it.    Unto  all  who  believe,  Christ  is  precious. 

IMPROVEMENT. 

1.  Admire  the  love  of  God  which  has  made  such  rich  and« 
ample  provision  for  man's  salvation.  2.  Become  so  attached  to 
it  as  to  be  ready  to  defend  it,  like  the  Apostle  Jude.  Earnestly 
contend  for  the  faith.''  3.  Let  the  penitent  sinner  rejoice  that  it 
is  f/.*ee  for  him. 


XLI.— THE  DEATH  OF  THE  RIGHTEOUS. 

"  Let  me  die  the  death  of  the  righteous,  and  let  my  last  end  be  like  his."  —  Num. 
xxiii.  10. 

Who  speaks  ?    On  what  occasion  ? 

I.  He  who  is  righteous.  He  that  has  Christ.  Given  for  him ; 
living  in  him ;  and  has  faith,  hope,  and  love. 

II.  Their  death  is  happy.  Freedom  from  sin,  errors,  tempta- 
tion, misery.  Has  safe  and  perfect  happiness,  in  the  vision  of 
God,  Christ,  angels,  saints. 

III.  Means.  Live  the  life  of  the  righteous.  Repent,  and  be 
forgiven.  Make  haste ;  do  not  rest  in  a  vain  wish,  like  Balaam  ; 
if  thou  doest,  misery  of  thy  life,  horror  of  thy  death.  Look  back- 
ward —  on  the  present  moment ;  but,  above  all,  mind  what  will 
befall  thee  I 

Rev.  John  Fletcher. 


XLII.  — THE  WORtD  GLORIFIED. 

"  Brethren,  pray  for  us,  that  the  word  of  the  Lord  may  have  free  course,  and  be 
glorified,  even  as  it  is  with  you."—  2  Thess.  iii.  1. 

Paul's  zeal  for  the  gospel.  The  object,  reason,  and  efficacy  of  tht 
iuty  enjoined. 


816 


PREPAREDNESS  FOR  DEATH. 


I.  The  Object.  That  *'the  word  of  the  Lord  may  hare  free 
course.''    This  is  the  case 

1.  When  it  is  more  extensively  acknowledged. 

2.  When  more  Divine  light  is  communicated  to  individuals,  and 
their  darkness  is  dispersed. 

3.  When  the  word  exerts  a  more  saving  influence  en  the  heart. 

II.  The  Reason;  "That  the  word  of  the  Lord  may  have  free 
course,  run,  and  be  glorified.''  An  allusion  to  the  Olympic  racers, 
who  were  opposed  in  their  course.  The  word  of  the  Lord  has 
been  opposed  and  hindered,  so  that  it  has  not  yet  attained  the 
gaol.  It  has  not  been  glorified  as  it  might  have  been  had  it  not 
been  for  those  hinderances.  The  judaizing  teachers  and  perse- 
cuting heathens  hindered  it  in  the  first  ages — superstition  for 
many  ages  after.  The  causes  of  its  being  hindered  in  individuals 
and  churches  are 

1.  Indifference. 

2.  Secret  unbelief. 

3.  Love  of  the  world. 

4.  Indulgence  of  some  errors,  extravagant  ideas  of  God's  mercy, 
ignorance  of  religion's  importance. 

5.  Want  of  light,  accompanied  by  want  of  life  and  prosperity. 

III.  The  Efficacy.  The  prayers  of  the  righteous  are  effica- 
cious.   

1.  Because  of  the  interest  praying  persons  will  feel  in  and  for 
the  success  of  the  word.  The  time  to  favour  Zion  is  when  "thy 
servants  take  pleasure  in  the  stones  and  favour  the  dust  thereof." 

2.  Because  of  the  saving  influence  they  diffuse  around  them 
wherever  they  are. 

.  3.  Because  of  their  personal  exertions. 
4.  Because  they  procure  the  Divine  blessing  and  influence. 

Rev.  R.  Watson. 


XLIIL— PREPAREDNESS  FOR  DEATH. 

"  Be  ye  therefore  ready  also :  for  the  Son  of  man  cometh  at  an  hour  when  ye  think 
not."—  Luke  xii.  40. 

Jesus  Christ  was  a  wise  Teacher.  He  knew  what  was  in  man,  and 
what  was  necess/iry  for  man.  The  mind  of  man  is  carnal,  super- 
ficial, and  volatile.  Things  of  the  greatest  value,  and  essential  to  his 
happiness,  he  readily  forgets  ;  yet,  astonishing  infatuation  !  mere  trifles, 
empty  and  unsatisfying  vanities,  absorb  all  the  powers  of  his  soul.  Are 

not  these  symptoms  of  a  depraved  appetite?  The  great  Teacher,  in 

this  chapter,  gives  most  important  advice  as  to  our  behaviour  in  thig 
life,  and  our  preparation  for  the  Hfe  to  come. 


PREPAREDNESS  FOR  DEATH. 


31T 


I.  A  Solemn  Fact.      The  Son  of  man  cometh." 

Sometimes  the  coming  of  the  Son  of  man  refers  to  the  de* 
Btruction  of  Jerusalem,  and  sometimes  to  the  day  of  judgment; 
Matt,  xxiv ;  xxv. 

1.  As  it  regards  our  everlasting  destiny,  the  day  of  death  is  to  us 
as  decisive  as  the  day  of  judgment.  The  state  of  our  souls  is  for  ever 
fixeil.  The  day  of  death  is  to  all  who  die  as  if  the  last  trumpet  had 
sounded,  and  the  Son  of  man  appeared  in  all  his  glory  to  judge  the 
quick  and  the  dead. 

2.  Christ  has  death  under  his  poiver.  He  has  conquered  it,  and  made 
the  hist  enemy  his  servant.  Heb.  ii.  14,  16;  Rev.  i.  18.  To  death 
Christ  says.  Go,  and  he  goeth  to  terminate  the  career  of  the  wicked,  or 
to  bring  his  people  home  to  himself.  The  Son  of  man  therefore  cometh 
in  death. 

3.  This  coming  is  inevitable.  Inevitable,  because  we  are  mortal. 
Rendered  so  by  sin.  ''Dust  thou  art,"  etc.  Gen.  iii.  19.  Although 
man  is  "fearfully  and  wonderfully  made,"  yet  he  is  frail. 

*  Such  is  the  extreme  delicacy  of  innumerable  parts  of  the  human 
frame,  such  the  complicated  contrivances  which  make  up  and  continue 
what  we  call  life,  and  such  a  total  and  fatal  derangement  does  one 
little  stoppage  produce  sometimes  in  the  course  of  animal  nature,  that 
to  those  who  study  the  structure  of  the  body,  it  is  astonishing  that  any 
of  us  should  live  a  single  day. 

Our  life  contains  a  thousand  springs, 

And  dies  if  one  be  gone; 
Strange  that  a  harp  of  thousand  strings 

Should  keep  in  tune  so  long. 

Death  is  the  infallible  decree  of  God:  *'Itis  appointed  unto  men 
once  to  die ;"  Heb.  ix.  27.  No  human  care,  precaution,  device,  medical 
science  and  aid,  can  eventually  ward  off  the  attacks  of  the  last  enemy. 
Youth  will  not  avail  —  beauty  is  but  a  superficial  tincture  —  the 
strength  of  manhood  is  sure  to  be  prostrated  —  for  *' there  is  no 
discharge  in  this  war."  **  What  man  is  he  that  liveth,  and  shall  not 
see  death  ?" 

4.  The  event  of  death  is  solemn  and  affecting.  It  is  the  decay  and 
dissolution^of  a  being  who  has  been  loved  —  it  is  the  cessation  of  every 
vital  function  —  it  is  the  surrender  of  earth  with  all  its  concerns  and 
engagements  —  it  is  the  bidding  farewell  to  all  earthly  friends.  Sup- 
pose the  head  of  a  family,  an  affectionate  husband,  an  indulgent 
parent,  and  a  kind  master:  by  death  all  these  bonds  are  broken.  His 
wife,  the  desire  of  his  eyes,  and  the  partner  of  his  joys,  is  left  a 
widow.  An  incurable  breach  is  made  in  the  feelings  of  her  heart. 
The  guide  of  her  youth,  the  solace  of  her  age,  is  gone,  and  she  sits 
pensive  and  solitary,  and  refuses  to  be  comforted.  The  children  ex- 
claim, "  iVIy  father,  my  father!"  Fond  expectation  looks  in  vain  fyr 
the  paternal  smile,  and  the  language  of  love.  The  well-known  step 
and  the  welcome  voice  are  no  more.  The  habitation  distinguished  by 
his  name,  and  enlivened  by  his  presence,  now  changes  its  owner.  Those 
doors  which  readily  turned  on  their  hinges  for  ingress  to  their  late 
master,  now  give  him  no  more  admission.    He  leaves  his  habitation 

27  * 


818 


PREPAREDNESS  FOR  DEATH. 


for  the  last  time  with  the  gloomy  pomp  of  a  winding  sheet,  a  coffin, 
and  mourning  survivors!    Yes,  now 

The  church-yard  bears  an  added  stone, 

The  lire-side  shows  a  vacant  chair! 
Here  sadness  dwells  and  weeps  alone, 

And  death  displays  his  banner  there: 
The  life  has  gone,  the  breath  has  fled, 

And  what  has  been,  no  more  shall  be; 
The  well-known  form,  the  welcome  tread, 

Oh  I  where  arc  they,  and  where  is  he? 

6.  The  approach  of  the  Son  of  man  by  death  is  uncertain,  **  The  Son 
of  man  coraeth  at  an  hour  when  ye  think  not.'* 

(1)  This  coming  may  take  place  when  we  least  think  of  it  —  when  our 
minds  are  absorbed  by  other  things.  How  often  have  persons  who 
have  devoted  soul  and  body  to  commerce,  to  enterprise  in  various 
things,  and  to  gay  pursuits,  been  suddenly  cut  off!  The  coming  of 
death  is  like  the  lightning  that  darts  across  the  sky,  without  any  pre- 
vious warning.  Previous  to  the  deluge,  the  warning  voice  of  Noah 
was  lifted  up,  yet  men  never  thought  it  a  reality  till  the  flood  came  and 
swept  them  all  away.  Instances  of  the  sudden  approach  of  death  are 
of  daily  occurrence.  Death  may  surprise  us  amid  the  pleasures  of 
easy,  gay,  good  nature.  So  it  was  with  the  sons  of  Job.  They  were 
eating,  and  drinking  wine  ;  and  in  one  moment  their  dwelling  was 
converted  into  a  common  grave.  And  so  it  was  with  the  rich  man, 
when  he  said  to  his  soul,  "  Take  thine  ease,"  etc.    Luke  xii.  19. 

(2)  The  event  may  take  place  ivhen  our  death  appears  most  unlikely. 
This  applies  not  merely  to  the  sickly  or  to  the  aged.  In  these  cases, 
death  seems  to  move  in  his  more  natural  territory,  for  then  he  only 
levels  such  as  were  ripened  for  his  scythe.  Yet  even  they  are  often 
unexpectedly  cut  off,  and  the  most  aged  are  frequently  vainly  imagining 
that  they  are  too  young  to  die.  But  surely  the  young  and  the  strong 
ma}"  flatter  themselves  that  they  shall  yet  see  many  years.  Humanly 
speaking,  appearances  are  in  their  favour.  Yet  how  often  do  the 
strong  and  the  vigorous  fall,  while  the  weak  and  the  sickly  stand !  Ps. 
ciii.  15,  16;  Isa.  xl.  6;  Job  xxi.  23.  Look  around  you,  and  see  how 
the  young  die. 

(3)  This  coming  may  take  place  at  a  time  when  the  circitmstances  of 
the  individual  render  it  very  inconveyiient  to  die.  Death,  however,  is  no 
respecter  of  persons  and  circumstances.  One  person  is  very  useful  in 
society,  and  cannot  well  be  spared,  but  death  takes  him  away.  Ano- 
ther is  enlarging  his  commercial  enterprise — his  mind  is  full  of  projects 
—his  hands  are  full  of  works,  and  his  afi'airs  are  vast  and  complicated, 
except  to  himself,  yet  death  takes  him  away.  Behold  the  Father  of  a 
family  —  those  lovely  children  —  that  fond  mother:  all  are  dependent 
upon  that  father  for  support  and  counsel ;  they  cannot  spare  him,  and 

yet  he  dies.    How  that  widow  mourns — and  those  children  weep  !  

So  we  might  instance  many  a  case.  Is  it  not  true  that  "  the  time  is 

short ;  and  it  remaineth  that  both  they  that  have  wives,"  etc.  1  Cor. 
vii.  29.  Is  not  this  uncertainty  a  loud  call  to  "  set  our  house  in  order, 
for  we  must  die  and  not  live? 

(4)  Death  may  come  and  find  us  unprepared.  Our  state  at  death  is 
irrevocably  fixed  for  ever.  Death  conducts  either  to  eternal  life,  or  to 
eternal  woe.    For  the  latter  indeed  death  finds  myriads  prepared.  


PREPAREDNESS  FOR  DEATH. 


319 


For  the  former,  how  few!  In  such  a  case  the  sinner  is  hurried  into 
the  immediate  presence  of  his  God,  with  his  heart  unchanged;  full  of 
hatred  to  God  and  his  ways ;  yes,  he  enters  the  world  of  spirits,  w^ith 
the  wenpons  of  rebellion. in  his  hands.  0  what  must  be  the  feeling  of 
that  soul  which  is  hurried  from  the  haunts  of  wickedness  into  the  pre- 
sence of  the  God  of  purity  !  Sinner,  how  awful  is  thy  fate,  standing 

on  the  brink  of  eternal  perdition;  on  the  very  suburbs  of  hell!  What 
would  be  thy  surprise  and  consternation,  if  death  should  suddenly 
plunge  thee  into  its  awful  vortex! 

How  dreadful  to  be  surprised  in  matters  that  are  serious!  A  family 
is  reposing  in  the  arms  of  sleep — they  know  not  at  what  time  the  thief 
Cometh — but  he  enters  their  dwelling,  plunders,  or  even  assassinates. 
Had  they  known  when  he  would  come,  they  would  have  been  prepared. 

 An  army  is  unwatchful,  indifferent,  and  dreaming  that  the  enemy 

is  deficient  in  dexterity  and  courage  to  make  an  attack  upon  them, 
when  lo !  in  the  midst  of  this  apathy  and  delusion,  the  enemy  comes, 

attacks,  and  conquers.  So  the  young  man  is  folding  his  arms  iu 

apathy,  dreaming  that  he  will  live  very  many  years  —  so  the  sinner  is 
j^resuming  on  a  long  career  of  folly  —  the  wealthy  are  idolizing  their 
possessions  —  the  speculator  is  dreaming  of  greater  accumulations, 
saying,  '*I  will  pull  down  my  barns  and  build  larger,"  etc.,  when,  be- 
hold, in  a  moment  they  think  not  of,  the  Son  of  Man  cometh. 

II.  An  Important  Injunction.    "Be  ye  therefore  ready  also." 

To  be  ready  for  death  is  of  the  utmost  importance,  and  ought 
to  be  our  great  object  through  life.  As  death  leaves  us,  judg- 
ment will  find  us.  "  Whether  the  tree  falls  towards  the  north,  or 
the  south ;  in  the  place  where  it  falls,  there  shall  it  lie,^'  is  the 
declaration  of  Scripture ;  and  woe  to  the  man  who  rests  only  ou 
the  forlorn  hope  of  some  after-change.  A  futurity  unprepared 
for,  is  a  gulf  of  darkness  unilluminated  by  a  single  ray  of  light. 

Wherein  consists  this  readiness  ? 

It  does  not  consist  in  any  specific  devotional  duties  that  can  be 
done  at  last ;  nor  altogether  in  unremitting  devotional  exercises 
through  the  course  of  life.  It  is,  not  always  praying  and  hearing, 
shutting  ourselves  out  of  the  world,  and  declining  the  duties  of 
life,  that  is  properly  a  preparation  for  death ;  but  true  readiness 
consists  in  such  things  as  these  : — 

1.  A  cordial  reception  of  (he  gospel  as  the  Dixnne  revelation  of  mercy  to 
tinners.  It  is  examined  and  found  to  be  true.  It  is  felt  to  be  appro- 
priate and  richly  adapted  to  the  case  of  helpless,  hopeless  sinners. 
Just  as  the  Jews  did  on  the  day  of  Pentecost;  they  gladly  received 
the  word."    Like  the  jailor;  Acts  xvi. 

2.  An  assurance  of  pardoned  sin,  and  exemption  from  Divine  censure. 

We  all  huve  sinned,  and  come  short  of  the  glory  of  God.  Our  hearts 

are  corrupted,  and  our  lives  unholy,  and  unless  we  secure  Divine  for- 
giveness for  transgressions,  and  deliverance  from  Divine  condemnation, 

tliere  remains  nothing  for  us  but  coming  wrath.  But  the  gospel 

proclaims  abundant  mercy  to  the  guilty.  Acts  xiii.  38,  .S9;  1  John  i.  7, 
6.    To  die  and  go  into  eternity  without  sin  forgiven,  is  to  become  tho 


820 


PREPAREDNESS  FOR  DEATH. 


victim  of  Divine  anger.  Only  the  pardoned  and  justified  can  be  sayed. 
John  iii.  14—18,  86 ;  Rom.  viii.  38,  etc. 

3.  Renewal  of  the  soul-  *'  Therefore  if  any  man  be  in  Christ,  he  is  a 
new  creature,"  and  becomes  like  God,  and  meet  for  heaven,  for  Christ 
says,  ''Except  a  man  be  born  again,"  etc.  John  iii.  3.  No  one  can 
ever  meet  God  with  comfort,  unless  assimilated  to  his  image.  There 
must  be  a  relish  for  God's  service  here,  and  a  delight  in  God's  people, 
or  heaven  can  never  be  enjoyed;  and  thus  we  may  test  ourselves 
whether  we  have  passed  from  death  unto  life.  If  a  sinner  could  get 
into  heaven,  what  enjoyment  could  he  find  there?  There  is  enough  in 
his  disposition,  unhallowed  temper,  and  unrenewed  heart  to  render  hira 
miserable  there.  To  relish  any  thing,  we  must  have  taste  and  capacity 
for  it.  What  gratification  do  the  sweet  strains  of  music  yield  to  the 
deaf,  or  the  beauties  of  creation  to  the  blind?  Are  the  society  and 
conversation  of  the  learned  relished  by  the  coarse  and  illiterate?  Are 

the  luxuries  of  the  table  relished  by  the  sick?  Then  what  would 

the  unsanctified  do  in  God's  habitation  of  holiness?  What  a  weariness 
it  would  be  to  serve  God  day  and  night,  when  there  is  so  much  aver- 
sion to  his  service  here !  What  a  gloomy  abode  heaven  would  be  to 
those  who  dislike  communion  with  saints  below,  who  shun  them  as 
they  would  a  tempest,  did  they  meet  with  no  other  company  in  the 
Jerusalem  above,  and  were  they  condemned  to  hear  thousands  on 
Mount  Zion  hymning  that  very  song  which  was  their  aversion  on  earth! 
Fellowship  with  God  here  is  just  a  lower  stage  of  the  communion  that 
a  saint  enjoys  with  God  in  heaven ;  and  the  vision  of  God,  which  is  now 
dark,  is  exchan'ged  into  rapture,  in  beholding  the  same  God  face  to 
face,  and  rejoicing  in  the  vision. 

4.  A  proper  disposition  of  soul,  peculiarly  hefitiing  the  approach  of 
death.    This  may  embrace  the  following  particulars: — 

(1)  The  graces  of  the  Spirit  in  lively  exercise.  Faith  ;  "I  know  in  whom 
I  have  believed,"  etc.  Hope;  "  Rejoicing  in  hope  of  the  glory  of  God." 
Joy  ;  "  We  joy  in  God  through  whom  we  have  received  the  atonement.*' 
Love;  "The  love  of  God  is  slied  abroad,"  etc.  Rom.  v.  6.  The  fruits 
of  the  Spirit  are  described,  Gal.  v.  22,  etc. 

These  holy  principles  must  and  will  influence  the  conduct:  will  make 
us  habitually  and  prevailingly  act  on  what  we  believe,  so  as  to  be 
governed  by  it  —  in  solitude,  in  our  families,  in  our  business,  in  our 
enjoyments,  and  in  our  transactions  with  each  other,  so  that  the  gospel 
be  not  blamed. 

(2)  Activity  in  the  Church  of  God.  Great  attachment  to  Zion  —  con- 
secration of  time,  talents,  and  substance,  and  ardent  prayer  for  its 
prosperity. 

(3)  An  inward,  mental,  and  habitual  resignation  of  the  world  as  a 
portion,  and  the  choice  of  a  heavenly  one  in  its  stead.  Not  retiring 
from  the  world,  or  despising  its  providential  blessings:  but  withdraw- 
ing the  heart  from  it,  and  setting  the  affections  on  things  above;  hav- 
jng  the  treasure  and  the  object  of  supreme  choice  there.  "Whom  have 
I  in  heaven  ?  "  etc. 

(4)  Expecting  and  waiting  for  the  coming  of  Christ.  In  this  frame  of 
mind  was  the  Apostle  Paul,  when  he  longed  to  "depart  and  be  with 
Christ."  So  was  good  old  Simeon,  "Lord,  now  lettest  thou  thy  ser- 
vant," etc.    In  this  frame  of  mind  was  Stephen  the  proto-martyr,  when 


Paul's  constancy. 


321 


he  said,  **  Behold,  T  see  the  heavens  opened,  and  the  Son  of  man  stand- 
ing on  the  right  hand  of  God."  True  believers  can  say,  am  now 
ready  to  be  offered,"  etc.  They  "  look  "  daily  for  that  blessed  hope,** 
etc. 

0  happy  servant  he, 

In  such  a  posture  found, 
He  shall  his  liord  with  rapture  see, 

And  be  with  honour  crowned. 


XLIV.— PAUL'S  CONSTANCY. 

"There  came  down  from  Judea  a  certain  prophet,  named  Agahus :  and  when  he  waa 
come  untx)  us.  he  took  Paul's  ccirdle,  and  bound  his  own  hands  and  feet,  and  said,  Thuti 
paith  the  Holy  Ghost:  so  shall  the  Jews  at  Jerusalem  bind  the  man  that  owneth  this 
girdle,  shall  deiiver  him  into  the  hands  of  the  Gentiles.  And  when  we  heard  these 
things,  both  we  and  they  of  that  place,  besought  him  not  to  go  up  to  Jerusalem.  Then 
i*aul  answered.  What  mean  ye  to  weep,  and  to  break  my  heart?  For  I  am  ready  not 
to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of  the  Lord  Jesus." — Acts 
xxi.  10—14. 

It  is  in  part  the  design  of  the  sacred  scriptures,  to  furnish  us  with 
great  examples,  in  which  we  may  see  the  doctrine  they  teach  reduced 
to  practice,  and  see  it  in  all  its  life  and  power. 

In  Paul  we  have  an  instance  of  the  wonderful  efficacy  of  Divine 
grace.  What  a  change  is  here,  from  what  he  once  was !  the  poor 
empty  Pharisee  and  violent  persecutor  is  now  prepared  to  suffer 
martrydom. 

He  was  also  in  this  an  eminent  follower  of  Christ:  he  met  his  death 
with  constancy,  and  would  not  be  turned  aside  from  the  path  of  duty. 
He  went  up  to  Jerusalem  with  his  heart  full  of  tenderness,  but  nothing 
could  shake  his  resolution. 

I.  The  CoNSTAxeY  of  Paul. 

1.  7/5  warrant  or  authority.  We  might  think  he  was  rash :  his  friends 
thought  so.  In  common  cases  we  are  not  to  run  in  the  way  of  per- 
secution, nor  to  go  out  of  our  way  to  meet  the  cross.  But  Paul  was  in 
the  way  of  Divine  appointment,  and  had  only  to  take  up  his  cross  as 
Christ  had  done  before  him.  He  had  a  special  direction  to  go  up  to 
Jerusalem,  though  he  was  given  to  expect  persecution  as  the  conse- 
quence.   Acts  xix.  21.  He  knew  not  every  particular,  except  that 

he  should  see  the  churches  in  Asia  no  more:  ch.  xx.  25.  We  must 

keep  the  path  of  duty,  whatever  be  the  consequences. 

2.  The  trial  of  his  constancy/.  Two  things  were  specially  adapted  to 
shake  his  constancy.  (1)  The  warning  was  Divine.  Agabus,  however, 
did  not  pretend  to  command  him  in  the  name  of  the  Lord  not  to  go  up 
to  Jerusalem;  though  if  he  had,  Paul  would  not  have  turned  aside,  as 

the  old  prophet  did.  1  Kings  xviii.  (2)  The  tender  affection  of  his 

friends.     He  could  stand  threatenings  and  dangers,  but  tears  and 

tenderness  went  to  "break  his  heart."  These  also  proceeded  from 

love  to  him,  and  to  the  churches  of  Christ:  but  he  is  firm  amidst  it  aU. 


V 


322 


paut/s  constancy. 


3.  The  strength  of  his  constancy.    They  told  him  of  bonds:  he  was 

ready  for  more  than  bonds  ;  he  was  prepared  to     die."  Liberty  ia 

8weet;  life  is  still  more  so  :  but  Christ  is  dearer  than  all.  The  mo- 
tive urged  by  his  friends  was  touching;  the  good  of  the  churches  was 
still  more  so.  Tliis  consideration  once  caused  him  to  be  in  a  strait, 
whether  to  abide,  or  depart,  and  be  with  Jesus:  but  here  the  will  of 
God  is  plain,  and  therefore  he  is  ready.  Nor  was  this  a  sudden  flash 
of  zeal:  it  continued  to  the  end  of  life.  2  Tim.  iv.  6. 

4.  The  motive  which  induced  it.    The  love  of  Jesus,     the  name  of  the 

Lord  Jesus:  "  this  is  true  religion.  It  is  difficult  to  conceive  of  the 

ideas  which  occupied  his  mind,  while  uttering  these  words:  his  heart  is 

full,  as  the  words  themselves  imply.  No  doubt  he  would  think  of  the 

Lord  Jesus  once  *  going  up  to  Jerusalem'  for  him:  'he  loved  me,  nnd 
gave  himself  for  me.'  He  had  also  himself  been  a  persecutor  of  that 
'  name,' and  had  been  silenced  by  an  overwhelming  question:  *Why 
persecutest  thou  me?'    Christ  had  now  honoured  him  as  the  almoner 

of  his  riches  among  the  Gentiles :  'Unto  me  is  this  grace  given.'  He 

had  witnessed  the  blessed  efficacy  of  that  name,  in  saving  thousands 
and  thousands  of  sinners.   Hence  his  resolution  to  die  proclaim- 
ing it. 

5.  The  amiable  submission  of  his  friends.  They  did  not  know  at  first 
what  the  will  of  the  Lord  was  in  this  matter :  but  when  this  was  de- 
clared, they  gave  him  up,  saying,  'The  will  of  the  Lord  be  done.'  

This  also  is  true  religion:  it  is  like  Christ  himself.  *'Not  my  will,  but 
thine  be  done.'* 

IMPROVEMENT. 

1.  Let  us  be  thankful  for  the  protection  we  enjoy^  and  that  we 
are  shielded  from  the  violence  of  wicked  and  unreasonable  men. 
Our  table  is  spread  in  the  sight  of  all  our  enemies :  we  can  go  and 
come,  without  fear  of  persecution  and  of  martyrdom.  Ps.  xvi.  5,  G. 

2.  Learn  the  importance  of  being  prepared  for  self-denial. 
Having  been  accustomed  to  peace  and  safety,  we  have  as  it  were 
forgotten  some  of  the  first  principles  of  the  gospel:  'deny  thyself, 
and  take  up  thy  cross,  and  follow  me.'    Matt.  xix.  29  ;  1  Cor.  xv. 

30,  31.  Yet  we  are  as  soldiers,  in  a  state  of  requisition,  and 

ought  to  be  prepared  for  action.  Eph.  vi.  14. 

Is  it  not  for  want  of  entering  more  fully  into  the  spirit  of  the 
gospel,  that  Christ  is  denied  in  far  less  trials  than  those  which 
primitive  believers  had  to  endure  ;  and  that  religion  is  often  made 
to  give  place  to  the  fear  of  man,  the  love  of  the  world,  and  the 
love  of  ease. 

3.  See  wherein  the  very  essence  of  Christianity  consists  ;  it  is 
doing  what  we  do  in  religion  ^'for  the  name  of  the  Lord  Jesus.'^ 
It  is  for  him  to  be  dearer  to  us  than  liberty  or  life  itself.  Acta 
XX,  24;  Phil,  iii.  8. 

A.  Fuller. 


THE  WORK  OF  THE  LORD. 


823 


XLy.  —  THE  WORK  OF  THE  LORD. 

"Therefore,  my  beloved  brethren,  be  ye  steadfaf5t,  unmovable,  always  abounding 
n  the  work  of  the  Lord,  forasmuch  as  ye  know  that  your  labour  is  not  in  vain  in  the 
Lord."—  Cur.  xv.  68. 

This  verse  stands  in  connection  with  one  of  the  most  solemn  portions 
of  holy  writ,  —  the  resurrection  of  the  body,  and  the  eternal  happiness 
of  the  righteous.  We  are  standing  before  the  events  of  the  last  day; 
we  behold  the  great  white  throne;  the  judgment  is  set,  and  the  books 
are  open  ;  creation  vanishes  ;  the  sun  is  turned  into  darkness  ;  the  moon 
disappears;  stars  fall;  the  firmament  is  folded  up;  the  archangel 
sounds:  the  trump  of  God  is  heard;  the  gates  of  Hades  are  opened;  the 
gi-aves  yield  up  their  dead ;  the  righteous  stand  forth.  To  many  of  you 
I  use  the  exhortation  of  the  text. 

I.  The  nature  of  the  work  is  defined.  The  work  of  the 
Lord.''    This  gives  us  two  views  of  religion.    It  is 

1.  Fraclical.  It  is  "  labour."  What  has  man  to  do  ?  The  cultivation 
of  his  personal  piety.  To  work  out  your  own  salvation.  To  make  your 
calling  and  election  sure.  The  Christian  is  to  be  occupied  every 
moment.  He  is  never  to  stand  still.  Doctrine  is  valueless  unless  it  be 
practical.  What  is  repentance  ?  I  see  it  in  the  gushing  tear.  What 
is  faith?  Do  not  give  me  fift}'^  axioms  about  it;  1  see  it  in  the  rising 
soul  of  the  struggling  penitent.  What  is  love?  The  fervour  of  sancti- 
fied affections.  What  is  the  character  of  religion  ?  Vitality.  Again, 
the  Christian  is  described  as  a  labourer,  a  candidate  for  a  crown,  a 
soldier.    Not  every  one  that  saith  unto  me.  Lord,  Lord. 

2.  Eoavgelical.  "  Work  in  the  Lord."  Man,  of  himself,  is  incapable 
of  pleasing  God.  Regeneration  is  the  work  of  the  Lord.  If  any  man 
be  in  Christ,  he  is  a  new  creature.  Christ  is  the  life  of  all  his  obedi- 
ence, desire,  sympathy,  love,  exertions,  conversation.  He  lives  and 
labours  in  the  Lord.    Through  Christ,  all  becomes  acceptable  to  God. 

II.  The  manner  in  which  it  is  to  be  performed. 

1.  StiibilUy  of  principle.  Instability  will  spoil  the  finest  plan  ;  will 
ruin  a  man's  business.  Those,  in  religion,  who  trust  to  temporary  ex- 
citenient,  will  do  but  little.  Christians  are  temples;  they  are  rooted 
and  grounded.  We  are  to  increase  in  knowledge,  and  grow  in  grace, 
be  much  in  private  prayer  and  meditation. 

2.  Unmovable.  Many  have  gone  back  to  perdition.  Your  adversary 
goeth  about  like  a  roaring  lion.  You  are  not  yet  in  heaven  ;  are  called 
to  suffer;  have  numerous  enemies;  the  frowns  and  smiles  of  the  world. 
Many  have  fallen  asleep  on  enchanted  ground.  Paul  said,  I  keep  my 
body  under;  "  again,  "  Neither  count  I  my  life  dear  unto  me." 

3.  Abounding  fruit  fulness.  We  are  not  to  go  to  a  point  and  then 
Stop.    We  must  live  entirely  and  constantly  to  God. 

III.  The  certainty  of  success  is  declared.  Your  labour  is 
not  in  vaiu." 


?>24   CHRISTIANS  THE  GLORY  OF  FAITHFUL  MINISTERS. 


1.  In  reference  to  yourselves:  God  is  not  unrighteous  to  forget,  youf 
work  of  faith  and  labour  of  love.  It  is  not  necessary  we  should  live  in 
doubt.  The  plea  of  modesty  is  not  good.  You  must  cast  yourself  on 
the  atonement.  You  need  not  wait  for  this  knowledge  until  the  morn- 
jug  of  the  resurrection.  Now  consecrate  3'our  all  to  the  Lord.  You 
will  soon  have  to  leave  this  vile  body,  and  you  shall  have  a  glorious 
body. 

2.  In  its  spiritual  and  individual  objects.  The  Christian  is  solicitous 
that  his  holy  life  should  recommend  religion,  and  by  this  he  may  bring 
many  souls,  to  glory.  Tract  distributors,  missionary  collectors,  Sunday- 
school  teachers,  your  labours  shall  not  be  in  vain  in  the  Lord. 

Theophilus  Lessey. 


XLVL  — SEEKING  GOI>. 

" 0  God,  thou  art  my  God;  early  will  I  seek  thee."  —  Ps.  Ixiii.  L 

I.  The  privilege  of  a  good  man. 

1.  God  is  his  Father.  2.  Defender.  3.  Counsellor.— 

4.  Comforter. 

IT.  The  resolution  of  a  good  man. 

1.  What  is  it  to  seek  God  ? 

2.  Where  is  God  to  be  sought?  In  his  word,  ordinances,  by 
prayer,  reading. 

3.  When  is  God  to  be  sought?  Early  in  life,  early  in  the 
morning, 

4.  Why  is  God  to  be  sought  ?    He  is  lovely,  and  makes  happy. 

Alexander  Fletcher. 


XLVII.— CIIKISTIANS  THE  GLORY  AND  JOY  OP 
FAITHFUL  MINISTERS. 

«  For  ye  are  our  glory  and  joy."  —  1  Thess.  ii.  20. 

Here  is  Paul  rejoicing  over  his  Thessalonian  converts — In  improving 
this  circumstance, 

I.  Let  us  inquire  into  the  character  of  those  who  become  theja^ 
of  faithful  ministers.  Certainly,  not  all  who  hear  the  word  are 
of  this  description.  Too  many  are  like  Isaiah^s  hearers,  over 
whom  we  have  cause  i»  lament  and  exclaim,  "  Who  hath  believed 


CHRISTIANS  THE  GLORY  OF  FAITHFUL  MINISTERS.  325 


our  report;  and  to  whom  is  the  arm  of  the  Lord  revealed!''  Alas  I 
to  such  we  are  made  a  savour  of  death  unto  death,  and  must 
appear  as  swift  witnesses  against  them  another  day/'  0  that 
hearers  of  the  gospel  would  consider  this! 

But  the  glory  and  joy  of  faithful  ministers  is  derived, 

(1)  Frovi  such  as  receive  the  truth  in  the  love  of  tt;  even  as  the  Thessa- 
lonians,  who  "received  it,  not  as  the  word  of  men,  but  (as  it  is  in  truth) 
the  word  of  God,  which  etfectually  worketh  in  them  that  believe." 

(2)  Such  characters  give  joy  to  their  ministers,  in  proportion  as  they 
discover  a  temper  of  heart  corresponding  with  the  Gospel  —  when  they 
see  grace  reigning  in  their  conduct — fervent  attachment  to  God  and  his 
cause — weanedness  from  the  world — longing  after  spiritual  enjoyments, 
and  *' waiting  for  his  Son  from  heaven,  even  Jesus,  who  delivereth  us 
from  the  wrath  to  come;  " — **for  now  we  live  (saith  the  apostle,)  if  ye 
stand  fast  in  the  Lord." 

(3)  Those  who  grow  in  grace,  as  well  as  continue  steadfast,  are  also 
the  joy  of  faithful  ministers.  When  benevolence  towards  men  accom- 
panies love  to  God  —  when  Christians  add  to  their  faith,  virtue,  know- 
ledge, godliness,  brotherly  kindness,  charity  —  when  these  things  are 
in  them,  and  abound,  then  do  faithful  ministers  glory  in  the  success  of 
their  labours. 

II.  Let  us  inquire  WHY  it  is  faithful  ministers  rejoice  in  such 
persons  f    It  is 

(1)  Because  from  their  conversion  they  derive  a  proof  of  their  own  fidelity. 
It  is  true,  indeed,  that  usefulness  in  the  conversion  of  sinners  will  afford 
no  proof  of  personal  religion  in  the  preacher:  God  may  honour  his  own 
truth,  while  he  despises  the  instruments;  yet  it  is  an  evidence  that 
what  they  have  delivered  is  substantially  the  truth  of  God.  For  it  is 
the  gospel  only  that  can  be  effectual  to  this  purpose:  —  '*  Ye  therefore 
are  our  epistle,  seen  and  read  of  all  men." 

(2)  In  them  the  great  object  of  all  ministerial  prayers  and  labours  art 
accomplished.  The  daily  prayer  of  a  faithful  minister  will  be  the  success 
of  his  labours  —  more  will  he  rejoice  in  this,  than  the  miser  in  the  in- 
crease of  his  wealth  ;  and  nothing  short  of  this  will  satisfy  him. 

(3)  Hereby  Christ  is  glorified.  The  minister  of  Jesus  will  often  re- 
member how  much  his  heart  was  set  on  the  salvation  of  sinners  —  the 
sufferings  he  endured  for  their  sake  —  and  that  all  the  reward  he  de- 
sired was  to  have  them  given  to  him  "for  an  inheritance:"  and  he 
cannot  but  rejoice  to  see  this  blessed  end  accomplished. 

(4)  The  conversion  of  sinners  secures  their  eternal  interests.  What  a 
source  of  pleasure  doth  it  afford  to  view  that  event  in  connection  with 
an  eternal  world  ! — to  think  what  a  portion  of  bliss  that  soul  is  to  enjoy ; 
and  how  unutterable  that  misery  from  which  he  is  now  rescued !  He 
who  converteth  a  sinner  from  the  error  of  his  way,  shall  save  a  soul 
from  death,  and  hide  a  multitude  of  sins." 

(5)  In  their  conversion  is  seen  the  medium  of  incalculable  good  to  others. 
Of  all  such  the  Lord  in  effect  says,  as  he  said  of  Abraham,  *'  I  will  bless 
thee,  and  thou  shsilt  be  a  blessing."  Who  can  tell  what  blessed  effects 
may  follow  upon  the  conversion  of  one  sinner  to  God!    It  is  like  ''a 

28 


326 


BALVATIOxN  BY  GRACE. 


handful  of  corn  in  the  earth  upon  the  top  of  the  mountains,  the  fruit 
of  which  shall  shake  like  Lebanon." 

(6)  Such  shall  be  the  companions  of  their  glory  and  joy  in  the  world  to 
come. — We  are  your  rejoicing,  even  as  ye  also  are  ours,  in  the  day  of 
our  Lord  Jesus."  Faithful  ministers  will  rejoice  in  delivering  up  their 
charge  into  the  hands  of  their  divine  Lord;  while  believers  are  "pre- 
sented before  the  presence  of  his  glory,  with  exceeding  joy." 

S.  Pearce. 


XLVIII.  — SALVATION  BY  GRACE. 

"Not  by  works  of  righteousness  which  we  have  done,  but  according  lo  his  mercy  he 
paved  us,  by  the  washing  of  regeneration,  and  renewing  of  the  Holy  Ghost."  —  Titus 
iii.  5. 

The  Gospel  is  founded  in  the  depravity  of  human  nature,  men  being 
through  the  fall  depraved,  *'  foolish  and  disobedient — hateful  and  hating 
one  another,"  until  "the  kindness  and  love  of  God"  our  Saviour,  re- 
vealed the  method  of  salvation  here  described;  and  the  only  one  adapted 
to  fallen  and  depraved  creatures,  as  we  are  —  namely,  "Not  by  works 
of  righteousness  which  we  have  done,  but  according  to  his  mercy,"  etc. 
In  this  method  of  salvation,  we  may  observe  that 

I.  It  is  ^^Not  by  works  of  righteousness  that  we  have  done/' 
This  appears  from  such  considerations  as  the  following : 

(1.)  Our  best  duties  are  attended  with  such  defects  as  make  them 
sinful  in  the  sight  of  God,  and  consequently  are  sufficient  to  condemn, 
in.«^tead  of  justifying  us. 

(2.)  The  great  design  of  God,  in  the  gospel  method  of  salvation,  was 
to  magnify  his  own  grace,  in  the  salvation  of  his  people;  which,  "if 
it  be  of  grace,  is  no  more  of  works,  otherwise  grace  is  no  more  grace." 

(8.)  The  word  of  God  declares  expressly  and  emphatically,  that  sal- 
vation is  ''Not  of  works,  lest  any  man  should  boast,"  —  and  so  in  the 
text —  ''Not  by  works  of  righteousness  which  we  have  done," 

It  may  be  objected.  If  works  save  not,  of  what  use  are  they?  —  An- 
swer: They  are  necessary  to  evidence  our  faith  in  God,  and  love  to  the 
Saviour,  and  to  stop  the  mouths  of  infidels  and  blasphemers. 

II.  It  is    according  to  his  mercy  that  he  hath  saved  us.'' 

His  salvation  is  abundant  —  complete  —  unchangeable  —  everlasting. 
It  is  founded  in  God's  eternal  purpose  —  in  the  purchase  of  the  blood 
Df  Christ,  and  applied  and  consummated  by  the  work  of  the  Holy  Spirit 
—  "  He  hath  saved  us." 

III.  It  is  by  the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost,  whose  office  it  is 

1.  To  convince  us  of  sin,  and  of  our  lost  estate  by  nature. 


THE  TABERNACLE. 


327 


2.  To  quicken  and  renew  our  minds,  by  nature  dead  in  trespasses 
and  sins,"  by  a  communication  of  divine  light  and  life — "purifying 
our  hearts  by  faith  which  is  in  Christ  Jesus."' 

IV.  Faith  in  this  point  will  give  peace,  if  not  triumph,  in  a 
dying  hour:  the  more  enlarged  faith  is,  the  greater  will  the  tri- 
umph be. 

Death  is  an  untrodden  path :  none  of  us  know  what  it  is  to  die;  but 
in  proportion  as  we  believe  this  truth  of  salvation  by  grace  alone,  so 
will  be  the  comfort  we  shall  enjoy.  Under  this  conviction  we  may 
meet  the  last  enemy  with  confidence,  and,  appealing  to  our  divine  Lord, 
Bay,  with  the  Psalmist,  *'Lord,  into  thy  hands  I  commit  my  spirit,  for 
thou  hast  redeemed  me,  0  Lord  God  of  truth  I" 


XLIX.  —  THE  TABERNACLE  TYPICAL  OF  THE 
CHURCH  MILITANT,  AND  THE  CHURCH  TRL 
UMPHANT. 

Lord,  who  shall  abide  in  thy  tabernacle?  who  shall  dwell  in  thy  holy  hill?"  —  Ps 
XV.  1,  2,  etc. 

This  Psalm  begins  with  most  important  questions,  and  proceeds  to 
give  very  definite  answers  to  them.  The  whole  affords  a  test  by  which 
we  may  ascertain  our  qualifications  for  a  residence  in  the  church  here, 
and  in  the  church  of  glory  everlasting.  Self-exauiination  in  the  affairs 
of  the  immortal  soul  is  necessary,  and  if  properly  exercised,  will  be 

productive  of  special  advantage.  The  religion  of  the  Bible  is  not 

mere  faith  ;  but  faith  whose  reality  is  proved  by  a  life  of  hoUness  and 
uprightness  before  men.    **  Lord,  who  shall  abide,"  etc. 

I.  Consider  the  tabernacle  typical  of  the  church  militant. 

The  tabernacle  was  a  kind  of  portable  temple,  designed  for  the  pre- 
sence of  the  king  of  Israel,  Ex.  xl.  34,  35,  and  properly  regarded  aa 
the  centre  of  the  ceremonial  worship.  It  was  a  movable  structure,  so 
contrived  ns  to  be  readily  taken  to  pieces  and  put  together,  for  the  pur- 
pose of  carrying  it  from  place  to  place  during  the  forty  years  of  mi- 
gration in  the  wilderness.  Though  called  a  'Ment,"  because  it  waa 
Covered  with  canopies  of  cloth  and  skin,  yet  it  was  constructed  with 
extraordinary  magnificence,  and  at  a  vast  expense,  suitable  to  the  dig- 
nity of  Jehovah,  and  corresponding  also  to  the  value  of  those  spiritual 
and  eternal  blessings,  of  which  it  was  designed  to  be  a  type  or  emblem. 
The  value  of  the  gold  and  silver  used  in  the  holy  service  amounted  to 
£185,568,  besides  the  great  quantity  of  brass,  wood,  pillars,  and  uten- 
sils; also  the  jewels  in  the  high-priest's  ephod  and  breast-plate  —  all 
these  must  have  amounted  to  a  great  sum.  It  is  described  Ex.  xxv. 
2xvi  xxvii. 


328 


THE  TABERNACLE. 


1.  The  tabernacle  was  built  according  to  Divine  command. 

It  was  his  will  that  it  should  be  constructed.  He  condescended  to 
adjust  the  minutest  particulars,  as  the  loops,  the  taches,  and  the  pins. 
And  all  things  were  done  according  to  the  pattern  which  God  showed 
Moses  in  the  mount. 

The  church  has  been  designed  and  established  by  Jehovah.  Every 
thing  connected  with  its  existence,  privileges,  happiness,  progress,  and 
ultimate  glory,  has  been  arranged  according  to  infinite  wisdom  and 
love.  It  is  not  of  human  invention.  Not  even  an  angel  interfered.  — 
The  tabernacle  was  executed  by  the  Holy  Spirit,  who  rested  on  Beza- 
leel  and  Aholiab  to  fit  them  for  this  service.  The  same  Spirit  descended 
on  the  Apostles  —  the  wise  master-builders  of  the  gospel  church,  and 
qualified  them  for  the  work.  Walk  about  Zion,  then ;  tell  the  beau- 
tiful towers  thereof;  mark  ye  well  her  impregnable  bulwarks;  con- 
sider her  palaces;"  enter  her  gates,  and  behold  her  privileges  and  im- 
munities, and  mark  the  infinite  love  of  her  God;  read  her  sublime 
destiny,  even  triumph  over  every  foe,  and  glory  everlasting  in  the 
temple  of  heaven,  and  remember  that  the  splendid  structure  is  the 
creature  of  God. 

2.  The  tabernacle  ims  composed  of  different  materials,  joined  to- 
gether, making  one  tabernacle.  The  materials  were  various,  a8 
gold,  silver,  wood,  brass,  scarlet,  blue,  and  purple  cloth,  fine  linen, 
etc.  These  arranged  by  the  workmen^s  skill  produced  the  beauty 
and  perfection  of  the  structure.  1  Cor.  xii.  21. 

So  the  church  of  God  is  composed  of  many  members  in  one  bod^. 
See  Eph.  ii.  21,  22;  iv.  16.  The  church  is  composed  of  regenerated 
and  believing  men  of  various  nations,  of  difi^erent  stations,  difi'erent 
natural  tempers,  unequal  gifts  and  graces,  and  various  ministers;  yet 
*'  they  are  all  one  in  Christ  Jesus." 

3.  The  tabernacle  was  the  place  of  religious  service,  and  delight" 
fvl  privilege.  Here  was  the  ark,  the  mercy-seat,  the  oracles,  the 
golden  pot  of  manna.  Here  the  sacrifices  were  ofi*ered,  and  in 
cense  burned.  God  accepted  the  sacrifice,  and  manifested  his  glo- 
rious presence. 

The  church  now  enjoys  the  Divine  presence,  and  God  communes  with 
them  from  off  the  mercy-seat.  In  his  power  the  great  sacrifice  is  con- 
stantly exhibited.  Its  precious  merits,  its  sovereign  efficacy,  are  real- 
ized by  the  members  of  Zion.  God  opens  the  windows  of  heaven, 
and  showers  down  all  spiritual  blessings  upon  his  people  in  heavenly 
places  in  Christ  Jesus.  How  sweet  is  the  word !  How  delightful  is 
praise!  How  precious  is  prayer!  —  The  tabernacle  was  anointed  with 
oil  when  Moses  cousecrated  it ;  and  the  church,  too,  has  an  unction 
from  the  Holy  One. 

4.  The  tabernacle,  as  previously  stated,  was  of  great  cost  and 
value.  The  most  valuable  materials  were  employed  in  its  conHtruc 
tion ;  gold,  silver,  precious  stones,  and  the  richest  embroidery. 

The  church  of  Christ,  the  King's  daughter,  is  all  gloriou  i  frithin 
Believers  are  "  redeemed  with  the  precious  blood  of  Chrisv  Thejr 


THE  TABERNACLE. 


329 


are  precious  in  the  estimation  of  the  glorious  Trinity,  2  Tim.  ii.  20,  21. 
Called  '*the  precious  sons  of  Zion,"  Tim.  iv.  2;  *'a  chosen  genera* 
tion,"  1  Sam.  ii.  9. 

5.  The  tabernacle  was  duly  protected.  It  was  covered  with  fine 
twined  linen,  and  with  many  valuable  skins,  which  rendered  it 
impervious  to  the  weather.  And  above  all,  it  was  ever  under  the 
Divine  inspection  and  power. 

By  the  Omnipotence  and  immutable  righteousness  of  God  the  church 
is  for  ever  secure.  Who,  what,  can  harm  that  church  as  enveloped  ia 
the  Redeemer's  righteousness?  The  fine  linen  of  his  obedience,  the 
purple  covering  of  his  blood,  is  thrown  over  it  for  its  everlasting 
triumph.  "Who  shall  lay  any  thing  to  the  charge  of  God's  elect?** 
Rom.  viii. ;  Ps.  cxxi.  5 — 7. 

6.  The  tahemacle  was  a  migratory  temple,  carried  about  on  the 
shoulders  of  the  priests  and  Levites  from  place  to  place,  and  not 
remaining  long  in  any  place. 

It  is  therefore  a  proper  type  of  the  church  militant,  wandering  up 
and  down,  tossed  by  various  storms  and  tempests ;  the  saints  having 
here  no  continuing  city;  each  of  them  feeling  and  saying,  "I  am  a 
stranger  in  the  earth, — a  pilgrim  and  sojourner,  as  all  my  fathers 
were."  

7.  The  tabernacle  existed  but  for  a  season ;  it  was  ultimately 
superseded  by  the  temple  at  J erusalem. 

0  blessed  thought !  these  frail  and  dying  bodies  in  which  we  taber- 
nacle on  earth  must  soon  be  dissolved,  when  the  ransomed  spirit  shall 
ascend  to  the  celestial  temple  of  God.  2  Cor.  v.  1.  And  the  church 
on  earth,  so  frequently  encompassed  with  clouds,  and  assailed  with 
storms ;  so  erring  and  imperfect,  shall  soon  be  consummated  in  glory ; 
then  the  Redeemer  shall  present  her  to  his  Father  as  his  chosen  and 
precious  bride,  "not  having  spot  or  wrinkle,  or  any  such  thing."  O 
death,  thou  art  commissioned  to  draw  aside  the  veil  of  mortality  that 
interposes  between  the  holy  and  most  holy  place  —  the  church  militant 
and  the  church  triumphant!  0  judgment  day!  on  thy  auspicious 
morning,  sin  shall  be  destroyed,  death  shall  be  annihilated,  Satan  for 
ever  restrained,  and  the  church  be  arrayed  in  splendour  and  beauty 
correspondent  to  the  character  of  the  New  Jerusalem. 

8.  The  tabernacle  of  Moses,  and  even  the  temple  on  Mount  Zion^ 
typified  heaoen.  Expressly  tau<):;ht  by  the  Apostle,  Heb.  ix.  24. 
*'Tiie  holy  hill''  refers  to  Mount  Zion,  where  the  temple  was  built. 
There  the  ark  became  stationary,  and  was  no  longer  carried  about 
from  place  to  place. 

It  is  the  happiness  of  glorified  saints  that  they  dwell  in  that  holy 
hill;  they  are  at  home  there  for  ever. 

"Was  the  tabernacle  of  Moses  divided  into  several  parts?  We  know 
him  that  said,  'In  my  P'ather's  house  are  many  mansions,*  John  xiv.  2, 
Was  it  a  place  of  great  splendour  and  magnificence  even  to  the  eye? 
*  Glorious  things  are  spoken  of  thee,  0  city  of  the  living  God,'  Pfc 
28* 


330> 


THE  TABERNACLE. 


Ixxxvii.  3.  Was  it  the  dwelling  of  Jehovah,  where  the  visible  to]jen« 
of  his  presence  were  seen?  In  the  heavenly  mansions  he  nnveiu?  the 
brightness  of  his  glory  to  all  the  saints  around  him  ?  Did  priests  always 
officiate  there?  The  saints  in  light  are  both  kings  and  priests  unto 
God.  Were  the  curtains  broidered  with  cherubims  ?  In  the  celestial 
abodes  are  the  innumerable  company  of  angels.  Was  it  replenished 
with  all  necessary  furniture  and  provision  ?  In  heaven  is  the  true  light 
and  the  living  bread,  fulness  of  joy,  and  pleasures  for  evermore.  Did 
the  voice  of  praise  continually  resound  in  the  earthly  tabernacle?  The 
eternal  regions  are  for  ever  filled  with  loud  hosannas.  Were  holiness 
and  legal  purity  required  in  all  who  trod  the  venerable  courts  of  God's 
ancient  dwelling. place  ?  Nothing  that  is  defiled  can  enter  the  heavenly 
Jerusalem.  And,  lastly,  as  the  tabernacle  was  sprinkled  with  blood  by 
the  Jewish  high-priest,  when  he  penetrated  its  innermost  recesses  once 
in  the  year,  with  the  names  of  all  the  tribes  engraven  on  his  heart,  even 
so  the  blood  of  Jesus  Christ  has  consecrated  that  high  and  holy  place, 
that  sinners  of  the  human  kind  might  not  be  for  ever  excluded  from 
dwelling  in  the  beatific  presence  of  Jehovah.  When  the  everlasting 
gates  of  heaven  were  by  sin  barred  for  ever  against  us,  the  blood  of 
Christ  was  the  key  that  opened  them  again ;  and  the  believers  in  his 
atoning  blood  may  enter  into  heaven  itself,  with  greater  boldness,  than 
the  high-priest  when  he  went  into  the  holiest  of  all ;  than  the  Levites, 
when  they  officiated  in  the  holy  place;  or  than  the  people,  when  they 
approached  the  outward  court.'* 

II.  Inquire  who  shall  abide  in  the  Tahernacle,  etc,  "  Lord,  who 
shall  abide  in  thy  tabernacle  ? etc. 

As  good  Matthew  Henry  says,  "Not  who  by  name,  for  only  the  Lord 
knows  who  are  his;  but  who  by  description.  What  kind  of  people  are 
they  whom  thou  wilt  own,  and  crown  with  distinguishing  and  eternal 
favours?  It  is  a  great  privilege  to  be  a  citizen  of  Zion.  an  unspeakable 
honour  and  advantage.  But  only  few  are  thus  privileged.  The  majority 
of  men  follow  the  course  of  this  world.  None  are  entitled  to  it  by 
birth.  It  is  in  vain  to  say,  "We  have  Abraham  to  our  Father." — Again, 
all  are  not  Israel  who  are  called  Israel — some  abide  for  a  time,  but  fail 
eventually.    "  They  went  out  from  us;  but  they  were  not  of  us,"  etc. 

1  John  ii.'  19,  20. 

They  are  really  members  of  the  church,  and  they  are  characterized 

1.  By  sincerity.  "Who  speaketh  the  truth  in  his  heart."  Who 
really  loves  God  and  fears  him  ;  who  possesses  a  principle  of  grace,  and 
true  faith,  corresponding  to  the  description,  John  i.  47;  Gen.  xvii.  1  ; 

2  Cor.  i.  12. 

2.  By  uprightness.  "  He  that  walketh  uprightly,"  v.  2.  Honest  in  his 
dealings,  etc.,  ever  regarding  the  golden  law  of  equity.  Ps.  cxix.  1,  6. 

3.  By  neighbourly  respect.  "  He  backbiteth  not  with  his  tongue,'* 
V.  3.  He  is  careful  not  to  injure  him  by  word  or  deed  —  says  nothing 
that  might  injure  him  in  his  character,  person,  or  property;  he  forges 
no  calumny,  he  is  author  of  no  slander,  and  insinuates  nothing  injurious, 
Prov.  XXV.  23 ;  1  Cor.  xiii.  5. 

4.  He  estimates  the  characters  of  men  by  the  Scripture  balance,  and 
not  according  to  worldly  rules. 


THE  TRUTH  IN  JESUS. 


831 


(1)  He  thinks  no  better  of  a  man's  wickedness,  on  account  of  hia 
pomp  and  grandeur  in  the  world.    "  In  whose  eyes,"  etc.,  v.  4. 

(2)  He  thinks  no  worse  of  any  man's  piety,  on  account  of  his  poverty, 
etc.    *'  He  honoureth  them  that  fear  the  Lord,"  v.  4. 

(3)  He  is  faithful  to  all  engagements,  irrespective  of  any  sacrifice  it 
may  involve.    *'He  sweareth,"  etc.,  v.  4. 

(4)  He  increaseth  not  his  wealth  by  injustice — not  by  extortion — not 
by  bribery,  v.  5. 

Now  all  this  is  the  result  of  Divine  operation,  the  fruit  of  regenera- 
tion and  faith.    These  manifestations  are  not  meritorious; 

FoiA  when  his  holiest  works  are  done, 
His  soul  depends  on  grace  alone ; 
This  is  the  man  thy  face  shall  see. 
And  dwell  for  ever,  Lord,  with  thee. 

IMPROVEMENT. 

Let  the  church  be  harmonious.  The  symmetry  of  the  ancient 
tabernacle,  the  nice  conjunction  of  its  parts  by  mortises  and  bars, 
and  of  the  curtains  by  loops  and  taches,  was  not  more  delightful 
than  to  see  brethren  dv^^ell  together  in  unity. — Be  holy.  The 
tabernacle  had  the  holy  place — the  church  is  God's  seat. — Antici- 
pate the  time  when  your  tents  shall  be  struck,  and  you  shall  maroh 
forward  to  possess  the  land. 


L.  — THE  TRUTH  IN  JESUS. 

"As  the  truth  is  in  Jesus."  — Ephes.  iv.  21. 

The  apostle  is  here  cautioning  the  Ephesian  Christians  against  licen- 
tiousness, either  of  doctrine  or  of  practice,  by  stating  the  inconsistency 
of  either  with  the  truth  as  it  is  in  Jesus.  Let  this  truth  be  the  subject 
of  our  present  contemplations ;  and  we  may  remark, 

1 .  This  truth  comes  to  us  attested  by  very  high  authority  ;  the  messenget 
of  it  is  the  Son  of  God,  the  brightness  of  his  glory,  and  the  express 
imajre  of  his  person ;"  who  from  eternity  lay  in  the  bosom  of  the  Father, 
find  in  the  fulness  of  time  came  into  our  world  in  his  name,  to  reveal 
his  will  for  our  salvation. 

2.  "  The  truth  in  Jesus"  is  all  (ruth,  and  nothing  but  truth.  He 
laboured  under  no  mistake,  propagated  no  error,  practised  no  disguise, 
*' All  the  words  of  his  mouth  are  in  righteousness:  there  is  nothing 
forward  or  perverse  in  them." 

3.  "  The  truth  in  Jesus"  is  all  interesting.  INTuch  of  whnt  is  propa- 
gated by  men,  though  it  mny  be  truth,  yet  it  may  not -muterially  affect 
our  most  important  interests;  it  may  be  often  mattei  of  curiosity, 
rather  than  of  utility.  But  Jesns^  did  not  come  from  heaven  to  earth 
to  propagate  matters  of  any  trifling  moment ;  miracles  were  not 


532 


GRATITUDE  FOR  DIVINE  MERCIES. 


wrought  for  the  confirmation  of  what  would  only  gratify  an  idle  curi- 
osity, or  merely  subserve  the  lesser  interests  of  mankind. 

4.  "  The  truth  in  Jesus^^  is  complete,  though  it  may  seem  to  be  compre- 
hended within  narrow  bounds ;  yet,  it  contains  the  whole  will  of  God  for 
our  salvation.  There  is  nothing  that  can  contribute  to  our  safety, 
peace,  or  happiness  —  to  the  duty  we  owe  to  God  or  man,  but  what  is 
fully  contained  in  it.  Here  every  branch  of  truth  and  duty  receives 
due  attention;  nothing  is  overlooked,  nothing  disproportionate.  It  is 
sufficient  to  make  the  man  of  God  perfect,  thoroughly  furnished  unto 
all  good  works." 

5.  "  The  truth  in  Jesus^^  is  the  most  eminent  and  glorious  in  its  nature. 
It  makes  discoveries  which  the  mind  of  man  could  never  reach  ;  "  what 
eye  hath  not  seen,  nor  ear  heard,  neither  hath  it  entered  into  the  heart 
of  man  to  conceive."  It  brings  to  light  "  the  deep  things  of  God.  even 
the  hidden  wisdom  which  God  ordained  before  the  foundation  of  the 
world ;  such  wisdom,  that  in  comparison  with  it,  all  the  boasted  wis- 
dom of  the  world  is  but  foolishness." 

6.  The  truth  in  Jesus  shines  by  its  native  splendour."  It  needs  no 
borrowed  ornaments ;  it  admits  of  no  human  embellishments ;  its  own 
excellence  is  sufficient  to  recommend  it;  like  the  lustre  of  gold,  or  tho 
brilliancy  of  a  diamond.  Hence  its  great  Author,  and  its  most  suc- 
cessful propagators,  have  not  come  *'  with  enticing  words  of  wisdom," 
but  in  "simplicity  and  godly  sincerity,  words  which  the  Holy  Ghost 
teacheth." 

7.  The  truth  in  Jesus"  is  level  to  all  capacities  ;  as  it  relates  to  mat- 
ters of  as  great  importance  to  the  peasant,  as  to  the  prince,  or  the 
philosopher;  so  it  expresses  itself  in  a  way  as  intelligible  to  the  one  aa 
to  the  other.  *'  The  wayfaring  man,  though  a  fool,  shall  not  err 
therein." 

8.  *'  The  truth  in  Jesus"  is  most  powerful  in  its  effects.  It  sets  the 
mind  at  liberty  from  the  bondage  of  error,  and  of  sin.  *'The  truth 
shall  make  you  free."  —  It  sanctifies  the  heart:  "sanctify  them 
through  thy  truth — thy  word  is  truth."  —  It  reforms  the  life:  "where- 
fore putting  away  lying,  speak  every  man  truth  with  his  neighbour;  for 
we  are  members  one  of  another." 

Thus  excellent,  thus  important  is  "the  truth  in  Jesus" — revealed 
in  him  —  centering  in  him  —  and  in  him  accomplished.  Let  us  then 
love  and  reverence  —  cherish  and  practise — "the  truth"  as  it  is  "in 
Jesus." 


LI.  — GRATITUDE  FOR  DIVINE  MERCIES. 

"What  shall  I  render  unto  the  Lord  for  all  hi?  b<^nefit«  towards  me?  Twill  taka 
the  cup  of  salvation,  and  call  upon  the  name  of  the  Ix)rd.  I  will  pay  my  vows  unto 
the  Lord  now  In  the  presence  of  all  his  people."  —  Ps.  cxvi.  12 — 14. 

It  is  a  happy  effect  when  the  numerous  mercies  we  enjoy  make  a 
due  impression  on  our  minds.    This  was  the  case  with  the  Author  of 


ORATITUJE  FOR  DIVIJJE  MERCIES. 


833 


the  text,  as  this  Psalm  abundantly  indicates. — Ingratitude  is  a  foul  and 
hateful  quality.  It  springs  from  an  ignorant,  unreflecting,  and  unfeel* 
ing  mind.  To  every  intelligent  Christian  the  ingrate  is  an  object  of 
pity. — The  Psalmist  had  experienced  great  deliverances,  and  therefore 
he  exclaimed,  "  What  shall  I  render,"  etc.  Consider, 

I.    The  Benefits  which  God  bestows. 

The  Psalmist  speaks  particularly  of  those  benefits  which  he  had  re- 
ceived;  his  benefits  towards  me."  Many  of  these  are  frequently 
enumerated  in  the  Psalms:  —  *'0,  how  great  is  thy  goodness  which 
thou  hast  laid  up  for  them  that  fear  thee,"  etc.  Ps.  xxxi.  19 — 24. 
And  so  if  we  look  back,  we  shall  find  that  many  benefits  have  been 
bestowed  upon  us  —  so  many  that  they  cannot  be  enumerated. 

Christians  should  do  with  their  mercies  as  botanists  do  with  their 
flowers  —  class  them  ;  or  as  astronomers  do  with  the  stars — form  them 
into  constellations.  Take  a  retrospect  of  mercies  temporal  and  spi- 
ritual, mercies  public  and  private,  mercies  personal  and  relative. 
Think  of  continued  mercies,  restored  mercies,  and  of  preventing  and 
delivering  mercies.  Fix  your  mind  on  particular  instances  —  for  in- 
stances affect  much  more  powerfully  than  things  in  a  mass.  Do  not 
overlook  the  circumstances  which  enhance  the  benefits  you  have  re- 
ceived —  such  as  are  derived  from  their  seasonableness,  their  utility, 
etc.    Look  at  these  benefits, 

1.  In  creation.  *' His  benefits  towards  me."  Distinguished  from  the 
beasts  that  perish  —  possessed  of  reason  and  intellect  —  and  of  a  soul 
capable  of  knowing  and  enjoying  God  and  all  his  works,  for  ever  — 
some  have  reason  to  be  thankful  on  account  of  the  comparative  perfec- 
tion of  their  physical  powers  —  having  the  use  of  all  their  limbs,  etc. 

2.  Preservation.  *'  The  eyes  of  all  wait  upon  thee,  and  thou  givest 
them  their  meat  in  due  season."  Ps.  cxlv.  15.  Thus  God  every  mo- 
ment preserves  the  lives  of  all. — He  preserves  from  dangers  seen  and 
unseen.  What  would  have  been  our  state  if  God  had  not  preserved 
us?  He  preserves  from  snares,  temptations,  and  the  evil  designs  of 
men.  God  is  called  "the  preserver  of  men."  Job  vii.  20;  Ps.  xxxi. 
23;  xxxvii.  28;  cxlv.  20;  Lam.  iii.  22. 

3.  Deliverance.  When  brought  low  he  has  raised  up.  *'Many  are 
the  afflictions  of  the  righteous,  but  the  Lord  delivereth  him  out  of  them 
all."  When  sickness  has  made  you  fear  you  were  about  to  die,  has  he 
not  led  you  back  from  the  gates  of  the  grave  ?  From  what  low  and 
obscure  beginnings  has  he  raised  some  in  the  course  of  his  wonder- 
working providence,  and  how  well  does  it  become  them  to  compare 
their  present  state  with  their  former  one. 

The  Lord  hath  favoured  many  with  health  and  gratifications  suit- 
able to  their  natures  —  with  friends  and  relatives,  and  many  earthly 
blessings. 

4.  The  Provisions  of  Divine  Grace.  0  what  benefits  are  here!  A 
Saviour  for  lost  sinners  —  salvation  from  everlasting  wrath  —  pardon 
for  every  sin  —  purity  for  all  defilement  —  adoption  with  all  its  privi- 
leges—  the  promises  with  all  their  sweetness  —  the  Spirit  with  all  its 
power  —  and  the  hope  of  everlasting  life.  Who  can  estimate  these 
benefits  ? 


834 


GRATITUDE  FOR  DIVINE  MERCIES. 


It  is  a  benefit  to  know  Christ  —  to  have  been  enlightened  and  influ- 
enced to  receive  him  —  to  be  resting  on  him  as  the  basis  of  faith  and 
hope  —  to  feel  him  precious.  Ah  !  believer,  once  you  knew  him  not— i 
once  you  despised  him  !    Eph.  ii.  19. 

II.    The  influence  which  these  Benefits  should  have. 
What  shall  I  render/'  etc. 

It  is  evident  that  the  Psalmist  recalled  the  Divine  benefits  —  marked 
how  they  had  crowned  his  existence  in  every  stage.  He  reflected  upon 
them  —  their  richness,  greatness,  abundance,  seasonableness,  utility, 
and  continuance.  He  reflected  upon  himself —  his  vast  unworthineea 
to  receive  such  benefits. 

How  much  of  our  insensibility  and  ingratitude  springs  from  inatten- 
tion and  the  want  of  reflection  !  and  of  many  persons  it  may  be  said, 
as  of  Israel,  '*  Of  the  rock  that  begat  thee  thou  art  unmindful,  and 
hast  forgotten  that  God  formed  thee.'* 

How  anxious  were  ancient  saints  to  keep  God's  benefits  in  constant 
remembrance!  Let  us  imitate  them.  Thus  "Samuel  took  a  stone, 
and  set  it  between  Mizpeh  and  Shem,  and  called  the  name  of  it  Ebene- 
zer,  saying,  Hitherto  hath  the  Lord  helped  us."  And  thus  Joseph,  by 
the  very  names  of  his  children,  would  recall  the  wonders  which  the 
Lord  had  shown  him.  Joseph  called  the  name  of  the  first-born  Ma- 
nasseh ;  for  God,  said  he,  hath  made  me  forget  all  my  toil,  and  all  my 
Father's  house.  And  the  name  of  the  second  called  he  Ephraim ;  for 
God  has  caused  me  to  be  fruitful  in  the  land  of  my  afiliction."  And 
hence  the  command  given  to  Ephraim,  "  Set  thee  up  way-marks,  make 
thee  high  heaps  ;  set  thine  heart  toward  the  highway,  even  the  way 
which  thou  wentest;  turn  again,  0  virgin  of  Israel;  turn  again  to 
these  thy  cities." 

Observe  the  manner  in  which  the  Psalmist  testified  his  grati- 
tude: 

1 .  He  regarded  the  Divine  benefits  as  vast,  innumerable,  and  unmerited, 
**  What  shall  I  render  unto  the  Lord?"  Some  render  this  verse  thus  : 
*'A11  his  benefits  overcome  me."  I  am  so  overwhelmed  with  his  abun- 
dant goodness,  that  I  am  lost  in  wonder,  and  know  not  how  to  express 
my  gratitude. 

What  shall  I  render?  It  is  very  little  that  we  can  render.  We  can 
render  nothing  as  an  equivalent  —  nothing  meritorious.  God  is  under 
no  obligation  to  us.  All  his  bounty  is  grace.  — Yet  he  delights  in  the 
manifestation  of  a  grateful  heart;  and  who  can  be  a  Christian  without 
it?    It  is  his  own  declaration,     Whoso  ofi*ereth  praise  glorifieth  me." 

2.  The  Psalmist  resolved  to  make  the  only  retwn  in  his  power,  to  acknow- 
ledge  and  declare  before  men  the  goodness  of  Jehovah,  ascribing  all  the 
glory  where  it  is  due.    *'I  will  take  the  cup  of  salvation,"  etc. 

"I  will  call  all  my  friends  together,  to  rejoice  with  me;  and  taking 
the  cup,  which  we  call  the  cup  of  deliverance,  (because  when  blessed  and 
set  apart,  we  are  thus  wont  to  commemorate  the  blessings  we  have 
received,)  I  will  magnify  the  power,  goodness,  und  faithfulness  of  God 
my  Saviour  before  all  the  company ;  and  then  give  it  to  them  that  they 
may  praise  his  name  together  with  me." — Bp.  Patrick, 


CHRIST  THE  FOUNDATION. 


835 


It  seems  to  have  been  customary  among  the  Jews  thus  to  take  the 
cup  of  deliverance  when  celebrating  their  solemn  feasts,  as  well  as  when  ' 
offering  sacrifices  of  thanksgivings  for  peculiar  mercies  ;  and  it  is  thought 
that  the  Lord  Jesus,  complying  with  this  custom  at  his  last  passover, 
thence  took  occasion  to  institute  the  Lord's  Supper,  which  has  evei 
since  bpen  to  Christians  "the  cup  of  salvation,"  and  a  memorial  of  his 
immeasurable  love  in  giving  himself  to  death  for  their  sins  ;  an  outward 
sign  of  their  receiving  him  by  faith  as  their  salvation,  and  a  grateful 
acknowledgment  of  the  inestimable  benefits  of  which  they  partake 
through  his  atoning  sacrifice."  —  Rev.  Thomas  Scott. 

"And  call  upon  the  name  of  the  Lord;"  that  is,  publish,  or  speak 
of  the  name  of  the  Lord  —  his  gracious  nature,  and  the  great  things  he 
hath  done  for  me.    See  Ps.  cxlv.  5;  c.  4,  5. 

3.  A  resolution  to  fulfil  all  vows.  That  is,  the  duties,  sacrifices,  and 
praises,  which  in  the  time  of  my  distress  I  promised  to  render. 

How  many  vows  have  we  broken  and  forgot!  In  a  time  of  extremity 
"TSx>  made  them.  The  extremity  passed  away;  God  interposed  and 
delivered  us — but  what  has  become  of  our  vows?  The  world  has  enticed 
us;  the  flesh  has  seduced  us,  Satan  has  ensnared  us,  and  the  vows  so 
solemnly  made  have  been  neglected.  Did  we  not  call  God  to  witness, 
that,  if  delivered,  we  would  serve  and  glorify  him  ? 

Imitate  then  the  conduct  of  the  Psalmist,  by  paying  your  vows  unto 
the  Lord;  —  vows  made  when  you  first  professed  his  name — vows 
made  in  afiliction  —  in  bereavement  —  under  conviction  of  having 
sinned,  etc. 

The  Psalmist  said,  *'I  will  pay  my  vows  unto  the  Lord  now,  in  the 
presence  of  all  his  people."  And  why  should  any  one  be  ashamed  of 
publicly  professing  the  service  of  the  Lord?  Regular  and  devout 
attention  to  God's  service  is  an  evidence  of  fidelity  to  our  vows. 

IMPROVEMENT. 

1.  Pray  that  you  may  ever  have  a  grateful  appreciation  of  God's 
mercies. — 2.  Testify  your  gratitude  by  consecrating  yourselves  to 
God's  service. — 3.  How  delightful  will  be  the  service  of  praise  in 
heaven,  when  retrospectively  we  view  God's  mercies,  and  espe- 
cially the  riches  of  his  grace  through  Christ,  and  in  concert  with 
all  the  heavenly  hosts,  crown  the  Redeemer  Lord  of  all  I 


LIL  — CHRIST  THE  FOUNDATION. 

«  For  other  foundation  can  no  man  lay,  than  that  is  laid,  Trhich  is  Jesus  Christ."— 
1  Cor.  lii.  11. 

It  is  not  here  alone,  but  in  many  other  scriptures,  both  in  the  Old 
and  New  Testament,  that  our  Lord  Jesus  Christ  is  held  forth  under  the 
kiOtioD  of  a  foundation.    We  shall 


8S6 


CHRIST  THE  FOUNDATION. 


I.  Show  the  properties  of  Christ  as  a  foundation ;  what  kind  of 
a  foundation  he  is. 

1st.  He  is  a  laid  foundation — *<  Behold  I  lay  in  Zion  for  a  foundation 
astone"  (Isaiah  xxviii.  16).  "Behold  I,"  e.,  God  the  Father;  one 
that  Knew  well  enough  how  to  do  it;  a  God  of  infinite  wisdom  and 
power.  The  Lord  Jesus  Christ  did  not  take  upon  himself  this  honour 
of  being  a  mediator;  no,  he  was  called  to  it,  appointed  of  God  for  such 
a  purpose ;  and  this  is  our  comfort  and  joy.  He  that  could  best  tell 
"what  would  best  serve  to  satisfy  his  otfended  justice,  pitched  upon  his 
own  son  for  that  purpose;  this  was  the  ransom  he  found  for  man  (Job 
xxxiii.  24).  "I  have  laid  help  upon  one  that  is  mighty;  I  have  exalted 
one  chosen  out  of  the  people  "  (Psalm  Ixxxix.  19). 

2d.  A.  low  foundation — low  laid  ;  foundations  are  wont  to  be  laid 
low;  the  lower  the  surer.  So  the  Lord  Jesus  Christ,  as  a  foundation, 
was  laid  very  low,  that  he  might  be  a  meet  foundation  for  us.  He  was 
*'in  the  form  of  God,  and  thought  it  not  robbery  to  be  equal  with  God: 
but  he  made  himself  of  no  reputation,  and  took  upon  him  the  form  of  a 
•ervant,  and  was  made  in  the  likeness  of  man,"  etc.  (Philip,  ii,  6 — 9). 

There  were  several  steps  of  his  humiliation: 

1.  Into  the  human  nature.  He  condescended  to  be  made  a  man* 
this  was  a  long  step  downward.  That  the  Word  should  become  flesh 
was  more  than  if  a  star  should  turn  into  a  cloud. 

2.  Into  subjection  under  the  law.  When  the  fulne?^  of  time  was 
come,  God  sent  forth  his  Son,  made  of  a  woman:"  made  under  the  law 
—the  moral  law;  nay,  the  ceremonial  law.  He  was  to  be  circumcised 
—presented  in  the  temple — redeemed  and  ransomed  with  two  turtles — 
bound  to  go  up  to  all  the  feasts. 

8.  Into  poverty  and  persecution,  contempt  and  contradiction;  to  be 
Bpurned  and  trampled  on. 

4.  To  death  itself:  he  became  obedient  unto  death,  even  the  death 
of  the  cross,"  a  most  painful,  shameful,  and  ignominious  death.  This 
is  called  a  liftiTig  up  (John  xii.  32)  but  it  was  humiliation. 

6.  To  the  grave.  When  he  was  buried,  he  was,  as  other  foundations, 
laid  under  the  ground;  and  there  was  a  necessity  for  all  this;  without 
it,  there  could  have  been  no  atonement,  no  reconciliation. 

3d.  Christ  is  a  foundation  of  stone  (Isaiah  xxviii.  16).  Astone  is  the 
fittest  thing  of  all  others  to  make  foundations  of,  because  it  is  hard  and 
firm,  and  yet  easily  hewn.  Now  Jesus  Christ  is  a  stone — a  foundation 
—  a  rock,  1  Cor.  x.  4.    Observe,  again, 

4th.  He  is  a  foundation  out  of  sight.  All  foundations  are  so;  we  see 
the  building,  but  we  do  not  see  the  foundation:  such  a  foundation  is 
the  Lord  Jesus  Christ.  He  is  out  of  sight.  Not  below,  as  he  once  was, 
ander  the  earth,  but  above,  in  glory.  His  person  is  out  of  sight,  yet  we 
love  him  (1  Peter  i.  8.)  YL\s  presence  is  invisible.  He  is  with  us  every 
where,  especially  in  his  ordinances,  but  it  is  in  an  invisible  way :  we 
feel  it,  but  we  do  not  see  it  (Matthew  xviii.  20,  and  xxviii.  20.)  His 
proceedings  are  invisible.  The  proceedings  of  his  grace  within  —  the 
proceedings  of  his  providence  without  (Psalm  Ixxvii.  ult.) 

5th.  He  is  a  precious  foundation  (Isaiah  xxviii.  16).    Though  all 


CHRIST  THE  FOUNDATION. 


837 


•tones  in  their  places  are  useful,  yet  they  are  not  a/1  precious  stones. 
Few  buildings  are  built  upon  precious  stones,  but  the  Church  of  Christ 
is  precious  in  himself;  he  is  of  great  worth  and  value.  "The  chief 
among  ten  thousand,  and  altogether  lovely."  He  is  precious  in  the 
account  and  esteem  of  his  disciples.  To  others  he  is  a  stone  of  stumbling, 
and  a  rock  of  offence ;  but  unto  them  which  believe  he  is  precious 
(1  Peter  ii.  7).  Moreover, 

6th.  He  is  a  permanent  foundation  (Isaiah  xxvi.  4).  He  is  the  Rock 
of  ages,  from  everlasting  to  everlasting.  The  saints  have  been  build- 
ing on  him  from  the  beginning,  and  will  build  on  him  to  the  end  of 
time.  He  is  *'  the  same  yesterday,  to-day,  and  for  ever."  His  right- 
eousness is  everlasting;  his  promises  are  unchangeable. 

7th.  He  is  an  elect  »t  chosen  foundation  (Isaiah  xxviii.  16),  chosen  of 
God,  and  precious —  "  Behold  my  servant,  whom  I  have  chosen,  mine 
elect,  in  whom  my  soul  is  well  pleased"  (Isaiah  xUi.  1).    Once  more, 

8th.  He  is  an  experienced  or  tried  foundation.  He  was  tried  by  God^ 
who  laid  upon  him  the  iniquities  of  us  all.  He  was  tried  by  men  and 
devils,  who  did  their  best  against  him,  but  all  to  no  purpose.  He  has 
been  tried  by  the  saints,  who  have  had  occasion  to  make  use  of  him, 
and  he  has  never  failed  them. 

II.  What  is  owr  duty  in  reference  to  this  foundation  ?  It  is  our 
duty, 

1st.  To  believe  all  this  concerning  him.  That  God  hath  laid  him  pur- 
posely for  a  foundation;  anointed  and  appointed  him  to  be  a  Prince 
and  a  Saviour,  and  given  him  to  the  world,  that  "  whosoever  believeth 
in  him,  might  not  perish,  but  have  everlasting  life." 

2d.  To  behold  and  see  our  need  of  him.  There  is  no  rearing  a  build- 
ing without^a  foundation.  We  have  each  of  us  a  building  to  rear,  and 
what  foundation  have  we  ?  None  in  ourselves — no  righteousness  of  our 
hYin  to  commend  us  to  God — no  strength  or  ability  to  anything  that  is 
good. 

3d.  To  renounce  all  other  foundations.  They  are  but  sand ;  and  ho 
that  builds  on  the  sand,  his  building  will  fall  (Matthew  vii.  24,  ad  fin  em). 

4th.  To  repair  to  him.  In  the  way  of  faithful  and  fervent  prayer, 
tell  him  you  are  sensible  of  your  need  of  him,  and  that  you  are  undone 
without  him. 

5th.  To  build  upon  him:  in  the  great  business  justification ;  to  rest 
our  souls  by  faith  upon  his  meritorious  righteousness.  None  but 
Christ!  None  but  Christ!  In  all  our  perils  and  dangers,  personal  or 
public,  we  should  fly  to  him,  trust  in  him,  rely  upon  him:  "Faithful 
is  he  that  hath  promised"  (Ps.  xlvi.  1,  and  Ixii.  1,  2) ;  and  it  is  our 
duty, 

6th.  To  biware  what  we  build  upon  this  foundation,  in  opinion  and  in 
practice  (1  Cor.  iii.  12,  13,  14,  15).  If  we  build  loose,  careless  walking, 
our  hopes  built,  will  be  accordingly  wood,  bay,  stubble,  etc. 

Ret.  Matthew  Hexry 

29  w 


S38  THE  CHIEF  CORNER  STONE. 


LIIL  — THE  CHIEF  CORNER  STONE. 

"  Jepus  saith  unto  them,  Did  ye  never  read  in  the  Scriptures,  The  stone  which  thf 
builders  rejected,  the  same  is  become  the  head  of  the  corner:  this  is  the  Lord's  doing, 
«nd  it  is  marvellous  in  our  eyes  ?  Therefore  T  say  unto  yon.  The  kingdom  of  God 
Fhall  be  taken  from  you,  and  given  to  a  nation  bringing  forth  the  fruits  thereof.  And 
"wliosoever  shall  fall  on  this  stone,  shall  be  broken  :  but  on  whomsoever  it  shall  fall,  it 
■will  grind  him  to  powder.  And  when  the  chief  priests  and  Pharisees  had  heard  his 
parables,  they  perceived  that  he  spake  of  them.  But  when  they  sought  to  lay  hands 
on  him,  they  feared  the  multitude,  because  they  took  him  for  a  prophet."  —  Matt. 
xxi.  42—46. 

**  He  will  miserably  destroy  these  wicked  men,  and  will  let  his  vine- 
yard unto  other  husbandmen/*  are  words  which  should  sound  like  the 
loudest  thunders  in  the  ears  of  those  who  make  the  people,  or  the 
ministers  of  God,  the  objects  of  their  malevolence.  God  will  destroy 
them,  if  they  die  impenitent.  Where  will  he  destroy  them  ?  In  hell; 
where  the  worm  never  dies,  and  where  the  fire  is  never  quenched;  in 
that  devouring  furnace  which  is  infinitely  more  tremendous  than  the 
furnace  of  the  enraged  Nebuchadnezzar.  In  what  manner  will  he 
destroy  them  ?  He  will  inflict  upon  them  the  punishment  of  loss, 
depriving  fliem  of  every  enjoyment ;  and  he  will  inflict  upon  them  the 
ptinishment  of  sense,  which  consists  of  torments  visited  upon  the  miser- 
nble  sufferers  by  God,  by  devils,  by  men,  and  by  their  own  consciences. 
May  none  of  us  ever  be  left  to  show  those  indignities  either  to  the 
people,  or  the  ministers  of  God,  which  fail  not  to  produce  inevitable 
judgments. 

In  the  subject  of  this  discourse,  and  in  the  preceding^part  of  the 
chapter,  it  was  the  design  of  our  Saviour  to  show  the  priests  and  elders 
their  true  state,  and  to  expose  the  criminality  of  their  hypocrisy.  As 
husbandmen,  it  appears,  that  they  exceeded  in  guilt  all  who  preceded 
them.  Those  who  went  before  them  killed  the  servants  of  the  house- 
holder; but  the  priests  and  elders  were  determined  to  outstrip  their 
fathers  in  wickedness  !  they  determined  to  destroy  the  son  and  heir. 
They  laid  the  cope-stone  upon  the  fabric  of  their  iniquity  and  impiety; 
they  said,  "This  is  the  heir,  come  let  us  kill  him."  And  what  they 
proposed,  they  soon  after  accomplished, 

I.  The  Stone,  ver.  48. 

1.  Christ  is  the  stone.  The  passage  is  a  beautiful  quotation  taken 
from'Psalm  cxiii.  Is  the  Church  an  edifice  ?  Christ  is  the  chief  stone 
of  the  building,  and  is  thus  denominated  to  point  out  his  stability  and 
duration.  He  is  called  a  precious  stone,  for  he  is  adorned  with  match- 
less excellence ;  a  tried  stone,  because  his  enemies  have  long  found  that 
they  have  been  foiled  in  every  attempt  against  him  ;  and  his  friends, 
that  they  have  been  disappointed  in  no  hope  they  have  ever  founded 
on  him  :  an  elect  stone,  because  he  is  the  Father's  choice ;  a  livivg  stone, 
because  he  has  all  life  in  himself,  and  animates  his  beloved  people  with 
life  that  shall  never  die ;  a  stumhliiig  stone  and  rock  of  offence,  because 
proud  and  conceited  Jews  scorned  the  idea  of  a  suffering,  degraded, 
and  crucified  Messiah; — and  the  chief  corner  stone,  because  he  connecti 


THE  CHIEF  CORNER  STONE. 


339 


fvery  part  of  the  spiritual  building  of  the  Church,  and  will  most  securely 
establish  her  in  the  enjoyment  of  all  her  privileges. 

2.  The  stone  has  been  rejected.  Those  who  were  professionally  engaged 
in  building  the  edifice  of  the  Church,  rejected  the  very  corner  stone, 
without  which  the  Church  could  not  possibly  stand.  The  rejection  of 
Christ  began  almost  as  soon  as  he  was  born,  it  continued  through  every 
stage  of  his  life,  and  it  reached  its  most  dreadful  height  when  he  was 
cruelly  murdered  upon  the  tree.  He  is  still  rejected  when  his  doctrines 
are  not  received,  and  when  his  laws  are  cast,  like  broken  cords,  far 
A  way.  Alas  !  we  are  all  chargeable  with  having  rejected  him.  0  Lord, 
prevent  that  any  of  us  should  die  with  so  dreadful  an  accusation  rest- 
ing on  our  head. 

3.  The  stone  has  been  exalted.  "  The  same  is  become  head-stone  of 
the  corner."  This  does  not  imply  that  the  time  ever  was,  when  he  was 
•not  head-stone.  It  is  an  expression  employed  to  denote  his  humilia- 
tion, followed  by  his  exaltation.  His  glory  was,  for  a  period,  con- 
cealed, but  it  now  appears  —  what  he  has  alwaj'^s  been,  is  fully  made 
known.  He  is  now  highly  exalted,  he  has  received  a  name,  which  is 
above  the  name  of  all  potentates  of  the  earth  —  a  name  which  ensures 
the  adoring  reverence,  and  the  prostrate  homage  of  the  innumerable 
millions  who  surround  the  heavenly  throne.  May  God  most  mercifully 
grant,  that  he  who  is  highly  and  so  deservedly  exalted  in  heaven,  may 
be  exalted  in  our  hearts,  to  fill  that  throne  in  our  affections  which  none 
is  entitled  to  fill  but  the  Saviour  of  men ! 

The  glorious  elevation  of  this  stone,  is  the  doing  of  the  Lord.** 
Man's  work  was  the  rejection  of  Christ;  but  the  work  of  God  is  the 
exaltation  of  Christ.  Man  has  unjustly  dishonoured  him;  but  God  has 
justly  glorified  him.  Because  God  has  exalted  him,  he  shall  be  uni- 
versally adored :  **  every  knee  shall  bow  and  every  tongue  shall  confess 
that  he  is  the  Lord and  he  shall  be  eternally  praised  ;  blessing,  and 
honour,  and  glory  be  to  him  who  sitteth  upon  the  throne,  and  to  tho 
Lamb  for  ever  and  ever." 

The  rejection,  and  the  glory  of  Christ  will  prove  an  endless  source 
of  wonder.  The  Church  on  earth  shall  wonder  at  it  till  the  revolution 
of  centuries  shall  terminate  ;  and  the  Church  triumphant  in  heaven  shall 
wonder  at  it,  during  the  rolling  ages  of  eternal  duration.  Happy  shall 
we  be,  if  our  believing  wonder  shall  begin  on  earth!  it  will  be  a  prelude 
of  unfading  joys  awaiting  us,  where  the  interruptions  of  sin  are  never 
felt. 

II.  The  kingdom  of  God,  ver.  43. 

1.  This  kingdom  is  the  Church.  The  saints  of  God  are  the  subjects 
of  this  kingdom  ;  and  they  are  chosen  out  of  all  nations,  tongues,  people, 
and  languages.  This  kingdom  is  of  great  antiquity,  ancient  as  the 
days  of  Adam.  The  plan  of  this  kingdom  is  well  contrived,  being 
devised  by  the  unerring  and  unfathomable  wisdom  of  God.  This  king- 
dom has  great  privileges,  exceeding  all  the  kingdoms  of  the  earth,  even 
when  they  attained  the  zenith  of  the  most  enviable  prosperity.  This 
kingdom  shall  endure  for  ever.  The  monarchies  of  the  world  are 
destined  to  dissolution ;  but  this  kingdom  shall  for  ever  remain  the 
ftdmired  object  of  the  Divine  protection  and  regard. 

2.  Christ  told  the  priests  and  elders,  this  kingdom  should  be  taken  from 


840 


THE  CHIEF  CORNER  STONE. 


them.  What  was  then  predicted,  is  now  accomplished.  The  calamity 
has  visited  the  nation  of  the  Jews.  They  are  not  only  without  king, 
and  priest,  and  ephod,  but  they  are  excluded  from  the  Church  of  God, 
and  aliens  to  its  exalted  privileges. 

3.  It  was  predicted  that  it  should  be  given  to  another.  The  Gentiles 
are  the  nation  to  whom  it  is  given.  They  are  invested  with  privileges 
from  which  they  were  excluded  for  thousands  of  years.  The  following 
animating  prophecy  has  now,  in  some  measure,  received  its  fulfilment 
in  the  descendants  of  Japheth,  (Isaiah  Ix.  3.)  "And  the  Gentiles  shall 
come  to  thy  light,  and  kings  to  the  brightness  of  thy  rising."  The 
promise  that  this  nation  should  bring  forth  the  fruits  thereof,  has  been 
in  part  fulfilled.  The  first-fruits  were  collected  on  the  day  of  Pente- 
cost, and  fruit  has  been  collecting  ever  since,  from  many  of  the  Gentile 
nations. 

III.  The  misery  of  Christ's  enemies,  ver.  44. 

1.  The  situation  of  those  who  shall  fall  on  the  stone:  they  shall  be 
broken.  To  fall  on  the  stone  is  to  stumble  at  the  humiliation,  the 
Bufferings,  and  the  cross  of  Christ.  They  are  broken,  that  is,  injured, 
who  are  thus  offended. 

2.  The  situation  of  those  on  whom  the  stone  shall  fall:  **it  will  grind 
th^m  to  powder."  This  intimates  the  dreadful  doom  of  those  who  sin 
against  Christ  in  his  exe^'ation.  How  shall  persecuting  magistrates, 
and  prelates,  and  kings  be  able  to  stand  in  the  judgment,  when  they 
shall  be  summoned  to  appear  before  his  dread  and  glorious  presence  I 
In  vain  shall  they  supplicate  rocks  and  mountains  to  fall  on  them,  and 
hide  them  from  the  face  of  the  Judge. 

IV.  The  malevolence  or  Christ's  adversaries,  ver.  45,  46. 

1.  They  made  a  discovery  that  the  word  was  directed  to  them.  It  was 
applicable,  and  it  was  applied.  It  reached  their  conscience,  but  did 
not  change  their  heart.  It  convinced  them  of  their  guilt,  but  it  pro- 
duced no  compunctions  of  penitence.  Instead  of  making  the  tears  of 
repentance  to  flow,  it  made  the  tire  of  malevolence  to  flash  from  theii 
eyes.  May  the  word  of  God  search  us,  and  find  us  out:  may  it  prov© 
not  the  savour  of  death,  but  of  life  ! 

2.  The  priests  and  elders  attempted  to  destroy  Christ  They  wished  to 
murder  him  ;  but  they  were  restrained.  They  wished  to  shed  his 
blood ;  but  his  time  was  not  yet  come.  What  they  could  not  then 
accomplish,  they  soon  afterwards  accomplished.  It  was  not  long  ere 
they  saw  him  suspended  to  an  accursed  tree.  Holy  Spirit !  deliver  us 
from  enmity  against  God,  and  let  divine  love  reign  pre-eminently 
within  us.  Amen. 

A.  P. 


MOSES  A  TYPE  OF  CHRIST. 


841 


LR'.  — MOSES  A  TYPE  OF  CHRIST. 

*'  And  I  will  raise  them  up  a  prophet  from  their  brethren  like  unto  me."—  Deuh 
iviii.  18. 

Moses  was  the  greatest  legislator  that  ever  appeared  on  earth.  This 
will  appear  to  be  the  case,  if  wo  consider  his  natural  gifts,  his  personal 
Rccoinp.lishments,  his  numerous  attainments,  his  extensive  learning,  his 
persuasive  wisdom,  his  unequalled  meekness,  his  exemplary  piety,  or 
the  inimitable  laws  which  he  was  employed  to  draw  up  for  the  regula- 
tion of  the  civil  and  religious  polity  of  the  most  wonderful  nation  that 
ever  appeared  on  earth.  It  is  to  be  lamented,  that  men,  from  whom 
better  things  might  have  been  expected,  have  under-rated  the  great  per- 
sonages whose  histories  are  recorded  upon  the  sacred  pages  of  Divine 
truth,  and  that  they  have  much  over-rated  those  eminent  heathen  sages, 
whose  names  shed  lustre  upon  the  pages  of  profane  history.  We  may 
safely  compare  the  greatest  men  and  legislators  of  antiquity  with 
Moses,  and  we  shall  instantly  feel  the  irresistible  superiority  of  the 
latter  beyond  the  former.  Much  we  have  heard  of  Lycurgus  the  law- 
giver of  the  Spartans,  and  much  we  may  admire  the  patriotism  and 
wisdom  of  that  man,  who  devoted  all  he  was,  and  had,  and  did,  to  ren- 
der his  country  wise,  and  great,  and  happy.  But  the  sequel  of  the 
di.scourse  will  testify  how  much  the  great  virtues  and  excellence  of  the 
Spartan  philosopher  are  exceeded  by  the  divine  graces  which  adorned 
the  character  of  Moses,  and  which  have  deservedly  given  him  the 
loftiest  rank  among  the  sons  of  men.  Our  attention  will  not  be  wholly 
occupied  in  elucidating  the  wonderful  lineaments  in  the  life  of  !Moses 
a  greater  than  Moses  is  here. 

How  was  Moses  typical  of  Christ?    He  was  typical  in  his 
birth,  his  offices,  and  his  death. 
I.  His  birth. 

1.  Moses  was  born  of  parents  in  mean  estate.  The  great  incarnate 
Saviour,  who  is  the  Legislator  of  the  universe,  was  born  of  a  mean 
Woman,  in  a  stable,  and  laid  in  a  manger.  So  poor  were  Joseph  and 
Mary  that  they  could  only  afford  to  present  for  him,  agreeably  to  the 
usages  of  the  Jewish  law,  two  turtle  doves  and  two  young  pigeons. 

2.  There  was  great  cruelty  manifested  at  the  birth  of  Moses.  The 
king  commanded  all  the  male  children  of  Israel  to  be  put  to  death. 
There  was  great  cruelty  at  the  birth  of  Christ;  for  Herod  the  king 
commanded  ail  the  ehildron  of  Bethlehem,  from  two  years  and  under,  to 
be  slain.  Then  was  fulfilled  the  prophecy,  "  Rachel  weeping  for  her 
children,  and  would  not  be  comforted,  because  they  are  not." 

3.  Moses  was  persecuted  at  his  birth,  and  wonderfully  preserved. 
How  remarkably  and  successfully  the  ingenuity  and  care  of  his  mother 
were  employed  for  the  preservation  of  his  life!  Christ  was  no  sooner 
born,  than  he  was  persecuted;  yea,  as  soon  as  born,  an  envious  and 
impious  monarch  sought  his  life.  Joseph  and  Mary,  with  great  anxiety, 
fled  with  the  young  child  to  Egypt,  and  there  remained  till  the  monster 
who  nought  his  life  was  dead. 

29* 


342 


MOSES  A  TYPE  OF  CHRIST. 


II.  The  offices  of  Moses. 

1.  Moses  was  a  deliverer.    He  was  born  to  be  a  deliverer.  Christ 

was  born  to  be  the  deliverer  of  millions  of  the  human  race.  For  thii 
purpose  he  was  born,  and  for  this  end  he  came  into  the  world.  Moses 
delivered  from  the  prince  of  Egypt:  but  Christ  delivered  from  the 
prince  of  devils.  Moses  delivered  by  means  of  the  blood  of  a  passover- 
lamb  :  but  Christ  delivered  by  his  own  blood.  Moses  delivered  the 
bodies  of  men  by  a  rod :  Christ  delivers  the  souls  of  men  by  the  Gospel, 
which  is  the  rod  of  his  strength. 

2.  Moses  was  a  mediator.  He  mediated  when  Israel  fought  with 
Amalek,  and  succeeded  in  obtaining  for  them  a  complete  victory :  — 
Christ  continues  to  intercede  for  his  people  while  they  are  contending 
on  earth  with  spiritual  Amalekites,  and  he  will  succeed  in  gaining  for 
them  by  his  prayers  a  glorious  triumph  over  all  their  foes.  Moses 
mediated  at  the  giving  of  the  law  :  and  Christ  stands  betwixt  the  curses 
of  a  fiery  law  and  his  beloved  people.  Moses,  as  a  mediator,  delivered 
the  law  :  but  Christ  as  a  mediator  fulfilled  the  law.  Moses  quaked  at 
the  giving  of  the  law :  Christ,  when  enduring  the  curses  of  the  law, 
was  so  sorrowful,  that  his  sweat  was  like  great  drops  of  blood  falling 
to  the  ground.  When  the  children  of  Israel  offended  God  by  the  sin  of 
the  golden  calf,  Moses  offered  to  die  for  them: — but  Christ  did  more 
than  offer  to  die  for  the  sins  of  men — he  actually  laid  down  his  pre- 
cious life. 

3.  Moses  was  a  lawgiver.  Deut.  xxxiii.  4,  5.  Moses  commanded 
us  a  law,  the  inheritance  of  the  God  of  Jacob,  and  he  was  king  in 
Jeshurun  "  Of  Christ  we  may  exclaim  with  far  greater  propriety, 
*'The  Lord  is  our  Judge,  the  Lord  is  our  Lawgiver,  he  will  save  us." 
There  is  a  great  difference  betwixt  the  law  delivered  by  Moses,  and  by 
Christ.  Moses  delivered  the  law  of  carnal  ordinances — Christ  the  law 
of  spiritual  institutions  —  Moses  the  law  of  works  —  but  Christ  the  law 
of  faith  —  Moses,  laws  which  are  now  repealed  —  but  Christ  laws  which 
will  last  for  ever — Moses  laws  terrible  for  their  denunciations  of  wrath, 
but  Christ  laws  delightful  for  their  proclamations  of  mercy. 

4.  Moses  was  a  prophet.  There  arose  no  prophet  since  in  Israel 
like  unto  Moses,  to  whom  the  Lord  spake  face  to  face."  Christ  is  a 
prophet  of  more  exalted  eminence.  As  mediator  he  fills  the  loftiest 
throne  in  heaven  :  and  in  his  humanity  he  is  taken  into  the  closest  union 
with  the  Divine  Person.  Moses  was  raised  up  from  his  brethren,  so 
was  Christ —  *'  he  took  upon  him  the  nature  of  the  seed  of  Abraham  " 
Moses  was  remarkable  for  his  meekness:  Christ  was  meek  and  lowly 
of  heart.  The  meekness  of  Moses  once  failed  him;  but  the  meekness 
of  Christ  never  forsook  him.  The  face  of  Moses  shone  :  see  how  Christ 
shone  with  glory  on  Mount  Tabor  !  Moses  covered  his  face  with  a  veil : 
the  glory  of  Christ  for  thirty-three  years  was  concealed  under  the  veil 
of  his  humbled  humanity.  Moses  had  a  near  and  close  view  of  the 
Divinity  :  but  it  is  said  of  Christ,  *'  No  man  hath  seen  God  at  any  time, 
the  only  begotten  Son,  who  is  in  the  bosom  of  the  Father,  he  hath 
declared  him."  Moses  was  remarkable  for  his  fidelity; — he  "was 
faithful  as  a  servant:  but  Christ  as  a  Son."  Moses  met  with  great 
opposition  in  the  exercise  of  his  ofl5ce  :  Christ  met  with  infinitely  more. 
One  billow  of  suffering  after  another,  rolled  against  him  without  inter, 
mission,  from  the  commencement  till  the  close  of  his  ministry.  Moscs^ 


HEAVENLY  PURITT. 


343 


hj  the  performance  of  the  most  noted  miracles,  confirmed  the  authenti- 
city of  his  call  to  the  office  he  so  long  and  so  honourably  sustained. 
It  was  suid  of  these  miracles,  '*  It  was  never  so  seen  in  Israel ;  "  There 
■was  a  transcendent  superiority  in  the  miracles  of  Christ.  Moses 
wrought  miracles  in  the  name,  and  by  the  power  of  another:  Christ 
wrough-t  miracles,  in  his  own  name,  and  by  his  own  power.  The 
miracles  of  Moses  were  generally  demonstrations  of  justice,  calculated 
to  excite  terror:  the  miracles  of  Christ  were,  almost  in  every  instance, 
manifestations  of  mercy,  calculated  to  excite  joy. 

III.  The  death  of  Moses. 

1.  Moses  died  willingly,  and  meekly  surrendered  his  soul  on  Mount 
Nebo.  Christ  died  willingly.  Legions  of  demons  could  never  havo 
taken  away  his  life  unless  he  had  willingly  surrendered  it.  His  inval- 
uable life  was  the  free-will  oflfering  of  his  loving  heart.  Oh  !  bow 
meekly  he  delivered  up  his  soul  to  his  Father  on  the  top  of  Mount 
Calvary. 

2.  Moses  rose  from  the  dead.  This  appears  from  his  being  present 
in  bodily  form  with  the  Redeemer  on  the  mount  of  transfiguration. 
Christ  rose  from  the  dead  as  the  irst-fruits  of  them  who  sleep.  Then 
was  fulfilled  that  saying,  "  0  death !  I  will  be  thy  plagues  ;  0  grave !  I 
will  be  thy  destruction!" 

3.  Moses  entered  heaven.  After  a  life  of  great  suffering,  great 
patience,  and  activity,  he  was  admitted  to  the  celestial  paradise, 
though  shut  out  from  the  terrestrial  Canaan.  Our  gloiious  Redeemer 
"  has  ascended  up  on  high,  he  has  led  captivity  captive,  he  has  received 
gifts  for  men."  The  most  exalted  throne  of  heaven  is  his, — principali- 
ties and  powers  in  the  heavenly  places,  bow  before  him  in  adoring 
reverence. 

May  I  now  ask  —  Does  this  blessed  king  of  unequalled  excellence 
reign  in  your  hearts?  If  he  does,  you  are  the  heirs  of  heaven;  if  he 
does  not,  you  are  the  heirs  of  hell ;  if  he  does  you  have  within  you  the 
vitals  of  unceasing  joy  ;  but  if  not,  the  forebodings  of  eternal  woe.  Let 
all  of  us  unite  in  presenting  before  the  throne  of  him  in  whom  un- 
bounded mei'cy  presides,  the  following  petition:  —  *' Enter  into  our 
souls,  thou  King  of  glory,  and  by  the  influences  of  thy  promised  Spirit 
exercise  over  us  the  authority  of  thy  peaceful  and  everlasting  dominion." 

A.  F. 


LIV._  HEAVENLY  PURITY. 

"Tliey  are  without  fault  before  the  throne  of  God."  —  Rev.  xiv.  5. 

What  an  amazing  contrast  betwixt  heaven  and  earth ! — yonder  is  the 
region  of  light  and  beauty  —  here  is  tlie  jibode  of  sin,  darkness,  and 
Woe.  Yonder  the  inhabitants  are  pure,  like  God,  "without  fault"  be- 
fore his  throne  of  inconceivable  splendour  —  but  here  the  heart  is 


344 


HEAVENLY  PURITT. 


fiteeped  in  iniquity,  and  its  thoughts  and  imaginations  are  only  eTil, 

and  that  continually. 

The  design  of  this  chapter,  especially  the  former  part  of  it,  waa 
evidently  to  comfort  all  the  children  of  God  in  times  of  tribulation. 
Those  living  in  the  time  of  the  apostle  were  suffering  persecution,  and, 
in  the  previous  chapters,  he  had  described  more  fearful  trials  yet  to 
come  on  the  church.  In  these  trials,  therefore,  present  and  prospect- 
ive, the  apostle  directs  their  thoughts  to  the  final  triumph  of  the  re- 
deemed—  that  glorious  state  in  heaven  where  all  persecution  shall 
cease,  and  where  all  the  ransomed  ones  shall  stand  before  the  throne. 
What  could  be  better  fitted  than  this  view  to  sustain  the  souls  of  the 
persecuted  and  the  sorrowful?  And  how  often  since,  in  the  history  of 
the  church  —  in  the  dark  times  of  religious  declension  and  of  persecu- 
tion, has  there  been  cause  to  seek  consolation  in  this  bright  view  of 
lieaven  !  How  often  in  the  life  of  each  believer,  when  sorrows  come 
upon  him  like  a  flood,  and  earthly  consolation  is  gorie,  is  there  cause 
to  look  to  that  blessed  world  where  all  the  redeemed  shall  stand  before 
God,  and  all  tears  be  wiped  away,  and  the  soul  made  happy  for  ever. 

I.  The  Character  which  the  Redeemed  sustained  on  earth, 
according  to  the  description  in  the  context. 

Who  are  the  persons  "without  fault  before  the  throne  of  God"? 
First  they  are  spoken  of  as  the  "hundred  and  forty-four  thousand.'*  v. 
I  and  3.*  These  are  evidently  the  same  persons  that  were  seen  in  the 
vision  recorded  in  ch.  vii.  3 — 8,  and  the  representation  is  made  for  the 
same  purpose  —  to  sustain  the  church  in  trial,  with  the  certainty  of  its 
future  glory. 

In  language  so  figurative  and  symbolical  as  this,  it  could  not  be 
maintained  that  this  proves  that  the  same  definite  number  would  be 
taken  from  each  denomination  of  Christians.  Perhaps  all  that  can  be 
fairly  inferred  is,  that  there  would  be  no  partiality  or  preference  for 
one  more  than  another;  that  there  would  be  no  favoritism  on  account 
of  the  tribe  or  denomination  to  which  any  one  belonged;  but  that  the 
seal  would  be  impret^sed  on  all,  of  any  denomination,  who  had  the  true 
spirit  of  religion.  No  one  would  receive  the  token  of  the  Divine  favour 
because  he  was  of  the  tribe  of  Judah  or  Reuben  ;  no  one  because  he  be- 
longed to  any  particular  denomination  of  Christians.  Large  numbers 
from  every  bi-anch  of  the  church  would  be  sealed;  none  would  be  sealed 
because  he  belonged  to  one  form  of  external  organization  rath'er  than 
to  another;  none  would  be  excluded  because  he  belonged  to  anyone 
tribe,  if  he  possessed  the  spirit  and  manifested  the  conduct  of  a  servant 
of  God. 

The  hundred  and  forty-four  thousand  is  an  indefinite  number,  and  in 
all  probability  refers  to  the  first  converts  to  Christianity,  the  certain 
pledge  and  earnest  of  a  still  greater  harvest.  Hence  they  are  called 
" //i^  first  fruits  unto  God  and  to  the  Lamb."  "After  this  I  beheld, 
and,  li,  a  great  multitude,  which  no  man  could  number,  of  all  nations, 
and  kindreds,  and  people,  and  tongues,  stood  before  the  throne,"  etc. 
A  vast  host  burst  upon  the  view;  a  great  multitude,  instead  of  the  com- 
paratively few  who  were  sealed.    The  number  to  be  ultimately  saved 


*  Representing  those  who  were  converted  to  Christianity  from  among  the  JevB.—» 
J>r.  Adam  Clark. 


HEAVENLY  PURITY. 


845 


by  the  gospel  appcnrtd  so  great  that  no  one  could  count  them;  it  was 
a  number  beyond  all  power  of  computation.  Though  great  numbers 
will  be  lost,  yet  the  triumphs  of  the  gospel  will  increase,  and  piety  will 
be  as  prevalent  as  sin  has  been,  and  the  number  of  the  saved  will  sur- 
pass all  who  have  been  lost  in  past  periods,  beyond  any  power  of  com- 
putation. God  has  promised  to  reward  Christ,  and  the  innumerable 
multitudes  of  converts  will  be  his  rich  reward. 

Observe  then,  that  those  who  appear  faultless  before  the  throne 
of  God, 

1.  Have  been  redeemed,  v.  3.  Enlightened  by  God's  Spirit  and  Word 
to  perceive  and  feel  themselves  as  lost  transgressors.  Redeemed  from 
the  curse  of  the  law  —  from  its  condemning  and  fear-producing  power 
— from  guilt — from  sin's  dominion.  Redeemed  from  the  power  of  Satan 
and  the  world.  Redeemed  by  the  precious  blood  of  Christ,  Gal.  iii.  13  ; 
Eph.  i.  7;  Col.  i.  14:  1  Pet.  i.  18,  19;  ii.  24. 

2.  They  boldly  professed  Christ ;  "  having  the  Father's  name  written 
in  their  foreheads,"  in  opposition  to  the  mark  of  the  beast  mentioned 
in  the  foregoing  chapter,  and  in  allusion  to  a  custom  among  men  who 
put  their  marks  upon  their  goods,  especially  upon  silver  or  golden 
vessels.  The  mark  upon  their  foreheads  denotes,  (1)  The  precious 
esteem  which  God  has  for  his  people:  and  (2)  Their  open  avowal 'of 
him  as  their  Lord  and  Master,  and  their  faithful  adherence  to  his  ser- 
vice. "They  follow  the  Lamb  whithersoever  he  goeth,"  v.  4.  They 
are  his  disciples  ;  they  imitate  his  example ;  they  obey  his  instructions  ; 
they  make  him  their  counsellor  and  guide ;  they  love  and  defend  hid 
cause,  and  are  not  ashamed  of  it  under  any  circumstances.  Wherever 
the  Lamb  leads  them  they  go.  Be  it  into  trouble,  obloquy,  and  per- 
secution; be  it  in  Christian  or  Heathen  lands;  be  it  in  pleasant  paths, 
or  in  roads  rough  and  difficult,  they  submit  wholly  to  his  guidance,  and 
continue  steadfast  in  his  cause. 

3.  They  were  distinguished  by  purity.  See  v.  4.  "  Being  born  again, 
they  had  their  fruit  unto  holiness,  and  the  end  everlasting  life." 
The  word  "virgin"  is  applicable  to  male  as  well  as  female;  and, 
morally,  it  implies  freedom  from  licenciousness.  Those  now  in  heaven 
were  distinguished  by  chastity.  They  were  chaste  as  it  regards  the 
doctrines  and  precepts  of  Christ;  not  departing  from  them,  and  es- 
pousing those  of  human  invention. 

4.  They  were  sincere.  "And  in  their  mouth  was  found  no  guile." 
They  were  Israelites  indeed.  Not  mere  professors,  but  possessors  of 
the  grnce  of  God. 

Such  were  the  characteristics  of  the  redeemed  when  in  this  world. 
And  let  it  not  be  forgotten  that  redeeming  love  must  be  enjoyed  here 
before  we  can  vnite  in  singing  "the  new  song  of  redeeming  love  in 
heaven;"we  muct,  in  degree,  have  the  spirit  of  heaven  here,  or  we  can* 
not  enjoy  heaven  hereafter. 

IL  The  Character  of  the  redeemed  in  heaven.  "They  are 
without  fault  before  the  throne  ;  that  is,  spotless,  without  blem- 
ish.   1  Pet.  i.  19.  Observe 

].  This  is  not  their  state  iy  natttre ;  being  in  that  state  filthy  and 
unclean.    Rom.  iii.  10,  etc. ;  lit.  i.  15. 


i546 


HEAVENLY  PURITT. 


2.  They  are  not  so  by  human  effort.  In  heaven  they  never  cry,  "?<il- 
vation  by  man;"  but  ''salvation  to  God  and  the  Lamb." — Afflictions, 
persecutions,  and  martyrdom,  endured  in  the  cause  of  Christ,  cimnot 
purchase  a  position  before  God's  throne.  No  physical  laceration,  no 
human  ceremonial  laver,  no  penance,  no  pilgrimage,  etc.,  can  render 
them  without  fa iiW^  before  God's  throne.  ''These  are  they  which 
came  out  of  great  tribulation,"  but  tribulation  has  not  been  the  lever 
to  raise  them  to  celestial  glory:  no,  for  "  they  washed  their  robes  and 
made  them  white  in  the  blood  of  the  Lamb."    Rev.  vii.  14. 

?.  They  are  loithout  fault  through  the  expiatory  sacrifice  of  Christ.  This 
irf  the  robe  of  righteousness  which  covers  them  —  this  is  the  fine  linen 
of  the  saints,  clean  and  white,  Rev.  xix.  7,  8.  They  were  made  white 
in  the  blood  of  the  Lamb.  The  shedding  of  that  blood  appeased  the 
Divine  anger,  satisfied  the  demands  of  Divine  justice,  and  honoured  the 

broken  law,  Rom.  v.  6,  7,  8.  Christ  thus  became  "the  new  and 

living  way"  to  heaven. 

The  frequent  reference  to  the  blood  of  the  Lamb  proves  the  reality 
of  the  atonement,  by  which  the  soul  is  saved.  If  Christ  shed  his  blood 
merely  as  some  men  have  done,  if  he  died  only  as  a  martyr,  what  pro- 
priety would  there  have  been  in  referring  to  his  blood  more  than  to  the 
blood  of  any  other  martyr  ?  And  what  influence  could  the  blood  of  any 
jnartyr  have  in  preparing  the  soul  for  heaven  ? 

Thus  the  operations  of  Divine  grace  alone  can  make  vile  sinners 
without  fault  before  the  throne.  It  is  the  Redeemer's  brood  that  makes 
them  white — his  Spirit  that  new-creates  them,  and  gives  them  a  relish, 
a  nature,  and  organization  for  heaven.  That  they  are  without  fault 
before  the  throne  is  evident  from  many  considerations.  The  infinite 
purity  of  God,  and  of  all  the  heavenly  inhabitants,  is  frequently  stated. 
The  design  of  Christ's  death  was  to  redeem  from  all  iniquity,  and  to 
present  the  church  without  spot  and  blemish  before  his  Father,  Eph 
V.  27.  He  possesses  Almighty  power  to  keep  his  disciples  from  falling, 
and  to  present  them  faultless  before  the  presence  of  his  glory  with  ex« 
ceeding  joy.  Jude  24.  Holiness  is  the  attribute  possessed  by  all  in 
heaven;  and  "without  holiness  no  man  shall  see  the  Lord."  Rev. 
xxi.  27. 

4.  Consider  the  happiness  of  such  a  state.  They  are  "  without 
fault."  Then 

(1)  They  are  for  ever  free  from  the  physical  effects  of  sin.  Sin  has 
Bcathed  and  desolated  this  earth  —  it  might  have  remained  a  paradise; 
but  now  "  the  whole  creation  groaneth  and  travaileth  in  pain  together 
until  now,"  Rom.  viii.  22.  How  felicitous  must  be  the  New  Jerusalem, 
where  sin  never  can  contaminate  and  destroy ! 

Sin  has  ruined  the  body — filled  it  with  disease,  and  exposed  it  to 
death.  But  in  heaven  the  body  shall  be  without  faulty  for  ever  youth- 
ful and  vigorous,  and  shall  sicken  and  die  no  more.  What  a  glorious 
thought ! 

(2)  They  are  for  ever  free  from  the  moral  effects  of  sin.  Temptations, 
falls,  injurious  treatment,  the  effects  of  evil  passions,  will  not  exist 
there.  ^ 

(3)  iVb  social  evils  can  exist  where  they  are  "without  fault.'*  What 
is  this  world  but  a  disorganized  family,  where  they  often  bit©  and  de* 


HEAVENLY  PURITY. 


347 


Tour  one  aiiother?  But  before  the  throne  every  soul  will  be  full 

of  love  and  benevolence.  They  will  really  love  as  brethren.  Henct 
there  will  be  perfect  harmony,  and  the  most  delightful  companionship. 

(4)  Perfect  repose.  "  They  will  rest  from  their  labours."  Rest  from 
the  burden  of  sin,  from  the  sorrows  of  life,  from  conflict  with  foes, 
from  gloomy  apprehensions,  from  fear  and  despondency.  Sin  has  been 
the  cause  of  all  these. 

III.  The  Scene  of  this  Perfect  Purity:  "Before  the  throne 
of  God.^' 

The  throne  of  God!  No  mind  can  conceive  its  glorious  splendour; 
no  human  tongue  can  describe  it.  The  thrones  or  seats  where  earthly 
nionarchs  sit  are  characterized  by  wealth  and  grandeur,  being  com- 
posed of  silver,  gold,  and  precious  stones,  etc.,  conser4uently  their  value 
is  immense.  These  give  but  a  faint  idea  of  the  throne  of  God  and  the 
Lamb. 

To  sit  or  stand  before  the  throne,  is  to  behold  the  Divine  Majesty 

 Isaiah  saw  the  glory  of  the  Lord,  Isa.  vi.    He  saw  the  likeness  of 

a  glorious  person  embosomed  in  Divine  Majesty,  surrounded  and  en- 
compassed by  transcendent  light,  and  majesty,  and  beauty.  The  same 
Being  had  appeared  nearly  in  the  same  form,  in  earlier  times.  Our 
first  parents  in  the  garden,  Enoch,  and  Abraham,  were  permitted  to 
behold  the  Divine  glory;  and  of  Moses  it  was  said,  *'Iwill  speak  to 
him  in  no  dark  speeches,  and  the  similitude  of  the  Lord  shall  he  be- 
hold ;"  and  they  who  went  up  into  the  mountain  saw  the  God  of 
Israel,  and  there  was  under  his  feet  as  it  were  a  paved  work  of  sap- 
phire stone,  and  as  it  were  the  body  of  heaven  in  its  clearness."  Eze- 
kiel  beheld  him  in  the  same  mode  of  manifestation;  there  were  the 
great  cherubic  figures,  the  vast  revolving  wheels,  and  these  sustaining 
a  crystal  expansion,  a  vast  slab,  as  we  should  call  it ;  and  upon  this  a 
throne,  and  upon  the  throne  the  likeness  of  the  appearance  of  a  man 
in  glory;  and  round  about  the  throne  there  was  a  rainbow,  in  sight 
like  unto  an  emerald.  Read  the  overwhelming  description,  Ezek.  i.  26, 
etc.,  and  remember  that  splendid  and  glorious  as  it  was,  still  it  was 
only  "the  appearance  of  the  likeness,"  a  faint  representation  of  the 
real  thing.  Daniel  saw  him  also  clothed  in  gold  of  Uphaz.  The  apos- 
tle John  says,  "His  countenance  was  as  the  sun  shineth  in  his 
strength,"  etc..  Rev.  i.  10—20. 

To  be  before  the  Divine  throne  implies, 

Assimilation  to  God.    **  Without  fault;"  as  previously  stated. 

The  Vision  of  God  in  all  his  majesty  a7id  glory.  "They  shall  see  his 
face:"  '*  They  shall  see  him  as  he  is."    1  John  iii.  2. 

Intercourse  with  Deity.  Communion  with  the  King  of  kings — with 
the  Lord  of  angels,  the  infinite  Governor  of  the  universe.  To  be  before 
the  throne  implies  familiarity. 

To  he  a  witness  of  all  his  operations  throughout  his  boundless  universe. 

To  praise  and  adore.  This  is  the  employ  of  the  hundred  and  forty- 
^ur  thousand,  v.  2.  The  sound  of  praise  was  heard  by  John  as  the 
Bound  of  the  ocean,  or  of  a  mighty  cataract ;  so  loud  that  it  could  b« 
heard  from  heaven  to  earth,  for  it  was  as  the  voice  of  a  great  thunder. 


348 


IMPORTANT  ADMONITION. 


The  singing  of  the  *'new  song,"  the  Bong  of  redeeming  love  in  its  glo- 
rious completion,  wa^s  accompanied  by  harpers^  harping  with  their  harps. 
This  image  gives  new  teaiity  to  the  description.  Though  the  sound 
v^as  loud  and  swelling,  yet  it  was  like  the  sweetness  of  symphonious 
harps.  The  music  of  heaven,  though  elevated  and  joyous,  is  sweel 
and  harmonious;  and  perhaps  one  of  the  best  representations  of  heaven 
on  earth  is  the  effect  produced  on  the  soul  by  strains  of  sweat  and 
solemn  music. 

What  a  vast  company  will  heaven  contain  when  time  shall  be  no 
more,  and  the  present  dispensation  shall  be  closed  !  Then  shall  the 
Redeemer  gaze  with  ineffable  delight  upon  the  immense  multitudes 
whom  he  has  saved  by  his  blood.  They  will  be  the  trophies  of  his 
grace,  and  they  shall  praise  him ;  yea,  they  shall  all  be  harpers,  harp- 
ing with  their  harps  in  praise  to  the  Lamb.  0  what  will  it  be  to  hear 
the  angels  and  archangels,  the  cherubim  and  seraphim,  and  the  glori- 
tied  saints,  sing!  This  earth  could  not  bear  the  loud  sound,  ns  the 
voice  of  many  waters,  as  the  loudest  thunder,  the  voice  of  praise  to 
the  Saviour. 

Once  on  a  great  musical  occasion  in  Westminster  Abbey,  in  the  reign 
of  George  the  Third,  there  was  one  stroke,  a  swell  so  deep  and  so 
amazing,  that  the  building  shook,  and  they  were  afraid  of  its  repetition. 
But  infinitely  more  sublime,  harmonious,  and  enrapturing  anthems  are 
sung  in  heaven  !  When  they  laid  that  stone,  that  poor  paltry  stone,  at 
the  building  of  the  second  temple,  there  was  shouting  which  filled  all 
heaven  again.  But  when  Christ's  great  work  is  done,  when  all  the 
myriads  of  the  saints  shall  be  gathered  home,  and  all  the  unsinning 
creatures  in  the  universe  shall  be  gathered  together  to  be  the  witnesses, 
they  will  raise  such  a  chorus,  they  will  hold  such  an  anthem,  as  shall 
make  the  arches  and  the  canopies  of  the  universe  to  quiver  again,  as 
in  sympathetic  joy. 

IMPROVEMENT. 

1.  The  vanity  of  this  world.  Hovr  this  view  of  heaven  reproves 
us  for  setting  our  affections  on  earth  I  2.  Pray  for  more  purity 
here  as  a  preparation  for  a  faultless  state  in  heuven.  3.  Antici 
pate  a  state  of  endless  perfection. 


LV.— IMPORTANT  ADMONITION. 

''0  Jerusalem!  wash  thine  heart  from  wickedness,  that  thou  mayst  he  saved:  how 
long  shall  thy  vain  thoughts  lodge  within  thee? "  —  Jer.  iv.  14. 

There  are  certain  fundamental  truths  in  religion,  which  cannot  be 
too  well  understood,  or  too  deeply  felt.  The  depravity  of  human  nature 
is  one  of  these ;  and  Dr.  Owen  well  observes,  that  a  defective  sense  of 
this,  and  of  the  evil  of  sin,  lies  at  the  root  of  all  error.  A  proper  con- 
viction of  sin  destroys  all  idea  of  human  merit,  and  leads  us  to  prize 
the  atonement  oUr  Saviour.  A  sense  of  sin^  and  the  necessity  of 
reformation,  are  also  essential  to  national  repentanc«  and  reform,  and 


IMPORTANT  ADMONITION. 


349 


Rre  therefore  urged  upon  the  Jewish  nation,  to  whom  the  text  was 
principuUy  addressed;  in  which  we  may  observe — the  pollution  of  man 
by  sin — the  cleansing  here  required,  and  its  necessity  to  our  salvation. 

I.  The  Pollution  of  Man's  heart  by  sin.  *'  Wash  thine  heart 
from  wickedness/' 

The  same  prophet  hath  said  in  another  place,  '*  The  heart  is  deceitful 
above  all  things,  and  desperately  wicked."  And  our  Lord  expounds 
this,  when  he  informs  us,  that  "  out  of  the  heart  proceed  evil  thoughts  " 
—  namely,  "murders,  adulteries,  fornications,  thefts,  false  witness, 
blasphemies."  This  is  the  corrupt  fountain  from  which  flow  these  evil 
streams,  these  vain  and  wicked  thoughts  and  actions.  Good  men  in  a)l 
ages  have  felt  and  lamented  this,  and  traced  up  their  sin,  like  David,  to 
this  cause.   "  Behold  !  I  was  conceived  in  sin,  and  shapen  in  iniquity." 

II.  The  heart  must  be  washed  from  wickedness.  '*Wash 
thine  heart/'  etc. 

Not  indeed  that  we  are  able  of  ourselves  to  effect  this  change :  as 
the  prophet  says,  "Can  the  Ethiopian  change  his  skin,  or  the  leopard 
his  spots?"  Nor  will  a  mere  external  reformation  suffice,  a  feigned 
penitence,  or  an  outward  reform. 

"No  outward  form  can  make  us  clean: 
The  leprosy  lies  deep  within." 

But  the  washing  here  spoken  of  includes  the  following  particulars. 

1.  Evangelical  repentance,  "godly  sorrow,  which  worketh  repentance 
unto  life." 

2.  Faith  in  the  Redeemer^  whose  blood  alone  "cleanseth  from  all  sin.*' 

3.  Prayer  for  the  sanctifying  grace  of  God's  Holy  Spirit.  Thus  David 
prayed:  "Create  in  me  a  clean  hejart,  and  renew  a  right  spirit  within 
me." 

4.  An  experimental  acquaintance  with  the  word  of  God.  So  prayed  our 
Divine  Redeemer:  "Sanctify  them  through  thy  truth:  thy  word  ia 
truth." 

5.  The  hearty  forsaking  of  sin  —  and  of  all  sins  without  reserve. 
Some  kiss  the  Saviour,  and  betray  him:  some,  (like  Joab,)  conceal 
beneath  the  cloak  of  their  religion  some  favourite  lust,  which  is  like  a 
dagger  to  tlie  Saviour's  heart.  But  "let  the  wicked  forsake  his  way, 
and  the  unrighteous  man  his  thoughts" — his  vain  and  wicked  thoughts, 
if  he  expect  the  Lord  to  have  mercy  on  him. 

III.  The  Necessity  of  Purification.  "  That  thou  mayst  be 
saved." 

"  If  I  wash  thee  not,"  said  our  Redeemer  to  Peter,  "  thou  hast  no 
part  in  me."  There  must  be  a  meetness  for  heaven  before  we  can  entei 
it — for  "  nothing  that  defileth,  or  maketh  a  lie,  can  ever  enter  there." 
"The  pure  in  heart"  alone  can  "see  God;"  and  "without  holiness  no 
man  can  see  the  Lord."  Let  our  prayer,  therefore,  with  the  Psalmist, 
be — "  Wash  me  thoroughly  from  my  iniquity,  and  cleanse  me  from  my 
«n." 


850 


REDEMPTION. 


IMPROVEMENT. 

1.  Be  thankful  for  the  Fountain  that  is  opened  to  cleanse  from 

all  sin  and  uncleanness. 

2.  Promptly  avail  yourselves  of  the  opportunity  of  being  morally 
cleansed.  "  Time  is  short.^'  The  season  of  grace  will  soon  pass 
awfiy. 

3.  If  not  cleansed  in  time  the  responsibility  will  rest  upon 
yourselves  — —  and  awful  will  be  the  reflections  of  those  who  will 
have  to  say,    The  harvest  is  past/'  etc. 


LVL— REDEMPTION. 

"  In  whom  we  have  redemption  through  his  blood,  the  forgiyeness  of  sins  according 
to  the  riches  of  his  grace."  —  Eph.  i.  7. 

Redemption  is  the  most  glorious  work  of  God.  Creation  is  glorious, 
but  Redemption  exceeds  it  in  glory.  The  mind  of  the  Apostle  de- 
lighted to  dwell  on  this  theme.   He  prized  it  above  every  other  subject. 

 By  Christ  he  had  been  redeemed  from  the  error  of  his  ways,  from 

the  curse  and  bondage  of  the  law,  had  been  washed  in  bis  blood,  and 
endowed  with  his  Spirit,  and  made  an  Apostle  of  the  Cross.  Well  then 
might  he  delight  in  the  subject,  and  count  all  things  else  but  loss 

Redemption  denotes  recovery  from  sin  and  death  by  the  obedi- 
ence and  sacrifice  of  Christ,  who,  on  this  account,  is  called  the 
Redeemer,  Isa.  lix.  20 ;  Job  xix.  25. 

I.  The  Necessity  of  Redemption. 

The  Scripture  doctrine  of  Redemption  implies  the  entrance  of  sin 
into  the  world ;  that  men  in  their  natural  state  are  universally  the  sub- 
jects of  it,  and  that  for  the  perpetration  of  it,  they  are  expose*!  to  ever- 
lasting death.  Man  is  represented  as  a  miserable  captive,  needing  the 
interposition  of  a  Redeemer. 

The  sinner  is  a  captive, 

1.  To  sin.  John  viii.  34.  Sin  rules  and  reigns  in  him.  He  is  a  cap- 
tive to  his  lusts.    2  Pet.  ii.  19. 

2.  To  Satan,  2  Tim.  ii.  26 ;  he  rules  in  every  sinner's  heart,  Eph.  ii.  2. 

3.  To  the  Law.  As  a  captive,  the  Apostle  says,  he  is  shut  up  in 
prison,  as  the  phrase  concluded  all  under  sin,"  Gal.  iii.  22,  implies. 
Not  having  performed  the  requirem^ts  of  the  Divine  law,  Divine  justice 
has  seized,  and  now  retains  him  as  a  prisoner  doomed  to  execution ; 
even  now  the  wrath  of  God  abideth  on  him. 

What  a  wretched  state  is  this  !    For  only  consider, 
A  state  of  captivity  is  a  state  of  darkness. — The  darkness  of  a  dungeon 
is  a  fit  emblem  of  a  sinner's  mind.    In  ancient  times  it  in  as  customary 


REDEMPTION. 


351 


lo  put  out  the  eyes  of  the  prisoners  of  war,  and  otherwise  maim  them. 
Samson  suffered  this  privation  from  the  Philistines,  so  did  Zedekiah, 
ihe  last  king  of  Judah,  at  the  hand  of  the  king  of  Babylon,  2  Kings 

XXV.  7.  Satan  blinds  the  sinner's  mind,  Eph.  iv.  18 ;  1  Cor.  ii.  14. 

A  captive  is  bound  in  fetters,  so  are  sinners  who  are  *'in  the  gall  of 
bitterness  and  in  the  bonds  of  iniquity. See  Isa.  Ixi.  1.  —  the  bond  of 
fleshly  lusts,  of  a  hard  heart,  of  unbelief,  hatred  to  the  truth,  of  worldl^^ 
allurements,  etc. 

A  captive  is  an  exile  —  often  in  a  distant,  foreign  country.  The 

sinner,  through  Satanic  and  worldly  influence,  has  been  carried  away 
from  his  Father's  house,  far  away  from  his  love,  his  image,  his  fellow- 
ship, Eph.  ii.  11,  12. 

A  captive  is  in  a  state  of  wretchedness  and  misery.  He  is  in  want ;  he 
is  often  supported  by  the  coarsest  fare,  etc.,  Isa.  Iv.  1,  2.  Sinners 
feed  on  the  wind,  on  husks,  on  ashes,  etc.,  Isa.  xliv.  20;  Hosea  xii.  1 ; 

Prov.  XX.  17.  A  captive  is  frequently  stripped  naked  -the 

sinner  is  naked,  stripped  of  the  robe  of  righteousness,  Isa.  Ixiv.  6,  

A  captive  may  be  in  a  state  of  disease,  induced  by  imprisonment,  

Isa.  i.  5,  6  of  extreme  poverty,  helplessness,  Rev.  iii.  17, — and  under 

sentence  of  death,  Rom.  vii.  23 ;  2  Thess.  i.  9.  In  that  cell  the  captive 
lingeringly  waits  for  the  execution  of  the  sentence  passed  against  him. 
So  the  sinner  has  a  fearful  looking  for  of  judgment,  etc. 

*II.  The  Agent  of  Kedemption.    In  whom,  etc. 

Jesus  is  the  Redeemer.  This  is  his  name  and  memorial  to  all 
generations.  For  even  the  Son  of  Man  came  not  to  be  ministered 
unto,  but  to  give  his  life  as  a  ransom  for  many,''  Matt.  xx.  28 ; 
1  Tim.  ii.  6.  Christ,  then,  was  the  appointed  Ransomer,  Job 
xxxiii.  24.    As  the  Redeemer  or  Ransomer, 

1.  Jesus  Christ  was  possessed  of  the  highest  dignity  and  glory.  John  i. 
1—5.    "  In  him  dwelt  all  the  fulness  of  \he  Godhead,"  Heb.  i.  2,  3,  6. 

 An  angel,  or  legions  of  angels  could  not  have  redeemed  man 

Hence,  "when  the  fulness  of  time  was  come,  God  sent  forth  his  Son,*' 
etc.    Gal.  iv.  4,  5. 

2.  He  became  incarnate,  and  entered  into  the  circumstances  of  guilty 
men  to  redeem  them.  John  i.  14.  He  could  not  have  become  a  sacri- 
fice without  this,  Heb.  x.  4 — 8,  nor  have  entered  into  the  feelings  and 
trials  of  his  people. 

3.  Christ  was  perfectly  holy.  The  sacrifices  under  the  law  were  to  be 
without  spot  or  blemish,  or  they  could  not  have  been  accepted,  Lev. 
Xxii.  19 — 26.  Christ  "knew  no  sin."  "He  offered  himself  through 
the  Eternal  Spirit  without  spo*  unto  God."  Had  he  been  stained  with 
Bin,  his  sufferings  would  not  have  sufficed  for  himself.  In  that  case 
what  would  have  become  of  fallen  humanity? 

III.  The  Means  of  Redemption:  "through  his  blood." 
The  Apostle  Peter  uses  a  similar  expression  ;  **  by  the  precious 
blood  of  Christ."  1  Pet.  i.  19." 

Christ  stood  charged  with  sins,  as  one  who  had  undertaken  to  put 
them  away  by  the  sacrifice  of  himself.    He  took  the  sinner's  place,  Isa. 


352 


REDEMPTION. 


liii.  6.  This  undertaking  was  a  voluntary  one,  **he  had  power  to  lay 
down  his  life,"  etc.  It  is  as  if  he  had  said,  *•  Let  me  die  for  the  rebel 
— let  me  endure  his  curse — let  me  prevent  my  Fatlier's  vengeance  from 
falling  upon  the  guilty  sinner —  rather  let  the  wrath  of  God  come  down 
and  consume  me." 

0  what  a  burden  the  Redeemer  sustained !  It  was  the  heaviest 
burden  that  ever  was  borne !  What  pain  and  anguish  he  endured  !  0 
how  intense  was  his  agony!  See  it  in  Gethsemane,  and  on  the  cross, 
where  the  immaculate  Lanib  trod  the  wine-press  of  God's  wrath  alone! 
See  Isa.  liii.;  Dan.  ix.  24;  Rom.  iii.  23—26. 

Christ  effectually  redeemed  sinners, 

1.  By  honourably  paying  the  price  demanded  by  Divine  Justice.  By  his 
power  he  might  have  rescued  man ;  but  it  would  not  have  been  honour- 
able. All  the  claims  of  God's  insulted  honour  and  government  were 
met  by  Christ.  He  conformed  to  the  law  in  every  precept  —  and  he 
paid  the  penalty  due  to  the  transgressor. 

And  Christ  redeemed  the  sinner, 

2.  By  power.  He  not  merely  paid  the  ransom  price,  but  he  destroyed 
the  power  of  man's  enslavers.  See  the  argument  of  Christ,  Luke  xl. 
21,  22.  Satan  is  the  strong  man  armed,  and  Jesus  Christ  the  man  wiio 
is  stronger  than  he:  — he  can  destroy  sin,  Satan,  death,  1  John  iii.  8. 
He  delivers  the  penitent  from  the  bondage  of  Satan,  and  gives  him  the 
liberty  of  the  sons  of  God. 

The  redemption  of  Christ  was  effectual,  for  it  received  the  approval 
of  God  the  Father;  "This  is  my  beloved  Son  in  whom  I  am  well 
pleased."  It  is  proved  by  his  resurrection  ;  for  "  God  raised  him  from 
the  dead,"  and  by  the  determination  of  Jehovah  to  crown  his  mediation 
with  triumphant  and  everlasting  honours. 

IV.  The  Blessed  Fruits  of  Redeeming  Love:  *'Even  the  for- 
giveness of  sins.'' 

This  is  a  great  blessing — the  greatest  we  can  have  in  this  world — and 
the  fruitful  source  of  all  true  blessedness  in  time  and  in  eternity. 

**  If  sin  be  pardon'd,  I'm  secure. 
Death  has  no  sting  befide; 
The  law  gives  sin       damning  power 
But  Christ  my  Ransom  died." 

All  sins  are  forgiven  —  the  most  flagrant  and  long  continued.  How 
frequently  stated  in  the  Scriptures  1  Isa.  i.  18;  Ps.  ciii.  3;  xxxiii.  1  ; 
Ixxxv.  2;  Isa.  liii.  25;  Iv.  7;  Heb.  x.  17;  Matt.  i.  21;  John  i.  -29; 
Acts  xiii.  38 ;  1  John  i.  7 ;  Rev.  i.  5. 

The  forgiveness  of  sin  is  followed  by  justification.  Acts  xiii.  39 
—  peace,  Rom.  v.  1  —  adoption,  John  i.  12  —  hope,  Rom.  v.  5. 

V.  The  Source  of  Redemption.  '  According  to  the  riches  of 
his  grace." 

This  teaches  us. 


STEAL  FOR  THE  GOSPEt. 


853 


1.  That  salvation  is  not  by  works;  Eph.  ii.  8,  9.  Human  m^rit  can 
never  purchase  the  Divine  favour. 

2.  The  source  of  salvation  is  Divine  Grace,  the  free  unmerited  love  of 
God,  2.  Tim.  i.  9;  Gal.  ii.  21 

3.  The  Gifts  of  God  are  munificent.  ^^According  to  the  riches,"  etc. 
God  gives  not  with  a  niggardly  hand.   How  few  give  according  to  their 

means!  God  gives  according  to  his — according  to  the  riches  of 

his  grace.  A  poor  man  may  give  according  to  his  means,  and  so  may 
a  monarch  ;  but  what  a  difference  in  the  value !  What  must  be  the 
liberality  of  the  God  of  the  universe!  He  is  not  merely  possessed  of 
infinite  ability,  but  of  perfect  willingness  and  delight,  peculiar  to  Deity, 
to  bless  his  people.  *'He  that  spared  not  his  own  Son,  but  freely 
delivered  him  up  for  us  all,  how  shall  he  not  also  with  him  freely  give 
us  all  things  ?'* 

IMPROYEMENT. 

1.  Study  this  interesting  subject  as  that  in  which  your  eternal 
interests  are  involved.  2.  Pray  to  realize  an  interest  in  it  by 
faith  alone.  3.  How  fearful  to  despise  Redemption,  God's  greatest 
work  I 


LVIL  — ZEAL  FOR  THE  GOSPEL. 

**It  is  good  to  be  zealously  affected  always  in  a  good  thing."  —  Gal.  iv.  18. 
From  this  universal  maxim  observe, 

I.  That  the  doctrines  which  compose  the  Gospel  of  Christ 
ARE  Supremely  Excellent. 

1.  As  to  their  origin,  not  as  the  doctrines  of  any  man  or  any  set  of 
men,  of  any  denomination,  but  as  the  doctrines  of  Christ. 

2.  They  are  excellent  in  their  own  nature.  As  rays  of  light  issuing 
from  the  sun  of  righteousness.  Compared  to  sincere  milk  and  pure 
gold. 

3.  They  are  peculiarly  adapted  to  the  nature,  condition,  and  local 
circumstances  of  fallen,  debilitated,  and  helpless  man. 

4.  From  the  great  designs  they  promote.  More  efficacious  than 
philosophy,  etc.,  etc. 

II.  These  Doctrunes  demand  the  exertion  of  the  "Warmest 
Zeal. 

1.  Inquire  what  is  essential  to  the  nature  of  zeal. 

(1)  That  it  be  founded  in  a  knowledge  of  ourselves,  God,  Christ,  etc., 

(2)  An  ardent  affection  for  the  doctrines  of  the  cross  of  Christ, 
^3)  Sincere  and  earnest  exertion. 

30*  X 


854  PRAYER  TO  BE  PREPARED  FOR  DEATH. 

Unremitted  mental  exertion  in  studying  them. 
Exertion  of  life  to  exemplify  their  moral  beauties. 
Exertion  of  authority  and  moral  influence  to  bring  others  under  the 
Iruth. 

Exertion  of  property  to  circulate  it  in  various  parts. 
Exertion  of  prayer  to  God  for  his  blessing. 

(4)  A  mingled  grief  and  indignation  on  account  of  whatever  opposes 
itself  to  the  doctrines  of  Christ.  **The  men  who  sigh  and  cry.'*  — 
Ezek.  ix.  4. 

(5)  A  readiness  to  make  every  sacrifice  for  the  glory  of  Christ. 
2.  The  peculiar  characteristic  of  its  operations. 

(1)  It  must  be  characterized  by  right  motives. 

(2)  Uniformity  in  its  operations.  It  must  partake  of  the  nature  of 
Christ  as  to  its  objects,  if  not  as  to  its  degree. 

(3)  Prudent  and  wise  in  difl&culties. 
Not  precipitate  or  rash. 
Cautious  but  determined. 

(4)  Meek  in  provocation. 

Like  charity,  true  zeal  will  not  call  for  fire  from  heaven. 
Every  wound  inflicted  for  the  cause  of  Christ,  is  in  itself  a  wound  to 
that  cause. 

(5)  Its  subjects  are  cheerfully  willing  to  suffer,  and  are  resigned  tc 
the  Divine  will  in  suffering. 

(6)  It  is  unostentatious  in  its  usefulness. 

III.  The  Importance  of  the  exercise  op  such  Zeal  in  the 
CAUSE  OF  Christ. 

1.  We  cannot  be  Christ's  disciples  without. 

2.  It  is  an  evidence  of  compassion  for  the  souls  of  men. 
8.  It  is  adapted  to  stimulate  others. 

Parsons. 


LVIII.— PRAYER  TO  BE  PREPARED  FOR  DEATH. 

"  Lord,  make  me  to  know  mine  end,  and  the  measure  of  my  days,  what  it  is,  that  I 
jnay  know  how  frail  I  am." — Ps.  xxxix.  4. 

It  is  probable  that  David  wrote  this  Psalm  during  Absalom's  rebel- 
lion. It  is  evident  that  the  writer's  mind  was  greatly  discomposed  by 
heavy  trials.  He,  however,  resolved  to  walk  circumspectly,  and  tc 
watch  over  his  words,  and  stop  his  mouth,  as  the  mouths  of  animals  are 
confined  by  a  muzzle— so  the  word  signifies.  Aware  of  the  baseness  of 
his  enemies,  he  determined  on  a  total  silence  before  them ;  he  would 
neither  speak  anything  in  his  own  vindication,  nor  complain  of  them ; 
nor  utter  any  pious  discourse,  which  would  be  like  throwing  pearli 


PRATER  TO  BE  PREPARED  FOR  DEATH. 


355 


before  swine.  Still  the  treatment  which  he  received,  his  indignation 
at  the  crimes  which  he  witnessed,  his  zeal  for  the  honour  of  God,  ex- 
cited in  his  mind  a  violent  and  painful  commotion,  v.  3. —  It  appears 
probable,  too,  that  mental  excitement  produced  bodily  indisposition,  v. 

10,  11,  18.  These  troubles  led  him  to  prayer,  v.  4.  He  prayed 

that  he  might  know  his  end,  the  measure  and  limit  of  his  days,  and 
how  near  he  was  to  the  closing  scene;  that  being  suitably  affected  with 
the  shortness  of  life,  and  his  own  frailty,  he  might  be  the  fliore  engaged 
to  prepare  for  death  and  eternity,  and  less  concerned  about  his  tem- 
poral interests. 

I.  The  End  of  Human  Existence  :  "  Lord  make  me  to  know 
mine  end." 

1.  It  is  not  the  end  of  man  by  annihilation.  Death  is  not  the  extinc- 
tion of  our  being;  and  to  die  is  not  to  terminate  our  existence.  The 
future  existence  of  the  soul,  or  its  immortality,  is  taught  by  reason  and 
by  Scripture. 

By  reason. — When  we  consider  the  exalted  station  of  man  —  the  sur- 
prising powers  and  vast  capacities  of  his  soul  —  his  undying  thirst  for 
happ  ness — his  inherent  desire  to  live  for  ever— the  fears  of  infidels — 
and  the  hopes  of  Christians, — these  are  presumptive  evidences  of  man's 
immortality.    It  is  proved 

By  Scripture. — Throughout,  the  Bible  speaks  of  a  future  state.  God 
took  I^noch  to  himself — translated  Elijah,  and  cheered  his  people  b}' 
promises  and  representations  of  heaven.  And  how  full  of  immortality 
was  the  teaching  of  Christ,  and  the  writings  of  the  Apostles!  These 
are  too  numerous  to  be  quoted.  They  prove  that  the  soul  is  immortal, 
and.  survives  all  the  scenes  of  mortality,  Ec.  xii.  7.  When  it  takes  its 
flight  tVom  earth  to  explore  regions  unknown  to  it,  it  will  exist  in  the 
participation  of  a  blissful  immortality,  or  the  endurance  of  eterna; 
perdition,  Rom.  ii.  6 — 11.  Its  salvation  then  is  more  important  than 
the  possession  of  the  whole  world.  Look  not  then  "at  the  things 
which  are  seen,"  etc.,  2  Cor.  iv.  18. 

2.  It  is  a  certain  End.  Death  is  the  punishment  of  sin.  "The 
wages  of  nin  is  death."    See  Gen.  iii.  9;  2  Sam.  xiv.  14;  Heb.  ix.  27. 

 Observation  convinces  us  that  our  end  must  come.    Look  back 

on  tlie  unnumbered  millions  of  mankind  that  have  existed  in  the 
world,  the  long  line  of  Adam's  descendants,  the  mighty  monarchs  of 
the  earth,  the  young,  the  old,  the  serious,  or  the  gay,  where  are  they 
now?  once  they  engaged  in  social  scenes  of  mirthful  festivity,  tliey 
chanted  to  the  sound  of  the  viol  and  the  harp  ;  the  tabret  and  the  pipe 
weie  in  their  feasts;  they  had  the  same  fond  attachments  and  en- 
denring  sympathies,  that  we  now  have;  but,  alas!  they  are  quenched 
in  death,  and  the  same  power  that  laid  them  low  is  sure  to  terminate 
ou  -  career.  "There  is  no  man  that  hath  power  over  the  spirit  to 
retain  the  spirit,"  etc.    Ecoles.  viii.  8. 

3.  It  is  the  end  of  the  connection  siihsisling  between  the  body  and  the 
foul  in  this  world.  Dissolution  will  sepsiate  them.  Tliey  are  now 
linked  to;j;ether  more  closely  than  ai  y  wedded  pair.  How  tender  yet 
mysterious  th'.^  union!  Death  di.^solves  that  union;  the  bilver  cord  is 
loosed,  and  the  golden  bowl  is  broken ;  the  soul  escapes,  and  heaven 
or  the  abyss  of  woe,  receives  it.    The  body,  like  a  house  without  an 


856 


PRAYER  TO  BE  PREPARED  FOR  DEATH. 


inhabitant,  falls  into  ruins,  and  the  particles  of  matter  which  composed 
it,  hasten  to  their  kindred  elements. 

4.  It  is  a  painful^  solemn^  and  deeply  affecting  end.    It  is  so  eyen  to 

the  righteous  but  in  some  respects  morQ  especially  so  to  the 

wicked. 

Fainful.  Generally  so.  Life  is  wrung  out  by  pain  and  prostration. 
Troops  of  malignnnt  diseases  attend  the  King  of  terrors  —  the  stone 
racks  —  fevers  burn — consumptions  waste  —  plagues  depopulate,  and 
disorders  of  every  class  attack  the  human  frame,  Isa.  xxxviii.  13; 
Matt.  viii.  6  ;  Acts  ii.  24. 

Solemn.  It  is  a  serious  thing  to  die.  We  shall  then  have  done  with 
the  world  for  ever.  Death  will  end  all  human  employments — will  take 
us  from  all  secular  pursuits,  and  for  ever  separate  us  from  the  idols 
of  our  own  creation.  Man  of  pleasure,  you  will  no  more  doat  on  the 
oV)jects  that  now  charm  and  attract  you.  Man  of  business,  you  will 
leave  your  shop,  your  warehouse,  your  manufactory,  for  ever.  Miser, 
your  gold  will  charm  no  more, — you  will  press  it  to  your  heart  no  more 
for  ever.  —  Statesmen,  legislators,  orators,  there  is  an  end  for  you  I 
Young  and  old,  rich  and  poor,  learned  and  illiterate,  monarch  and  pea- 
sant, yea,  and  all  living,  there  is  an  end  for  you !  Death  is  the  end  of 
all !    "  What  man  is  he  that  liveth,  and  shall  not  see  death 

Affecting,    Sometimes  the  circumstances  are  peculiarly  affecting  

when  the  end  is  characterized  by  unbelief,  destitution  of  hope  

sometimes  the  dj'ing  experience  of  believers  is  beautifully  affecting. 
Consider  again  how  many  ties  of  endearment  —  bonds  of  strong  rela- 
tive affection,  death  rends  asunder.  Being  no  respecter  of  persons, 
he  tears  the  beautiful  child  from  the  parent's  embrace,  the  loving  wife 
from  the  husband's  arms,  and  relentlessly  separates  brothers  and  sis- 
ters, etc.,  etc. 

5.  It  is  the  end  of  all  the  trials  incident  to  our  sojourn  in  this  world. 
The  end  of  the  race  —  the  end  of  life's  weary  journey  —  the  end  of 
ever}^  storm  and  danger  incident  to  the  voyage  of  life  —  the  end  of  the 
conflict — the  end  of  every  battle  with  all  our  foes.    Isa.  xxxv.  10. 

6.  The  end  of  human  probation,  and  all  the  means  of  grace.  "  The 
harvest  will  be  past,  and  the  sumtner  ended,"  and  many  will  have 
despised  the  advantages,  and  will  not  be  saved." 

II.  The  Brevity  of  Human  Life  !  **Aiid  the  measure  of  my 
days,  what  it  is.'' 

And  is  not  the  measure  of  human  existence  very  short?  Some  die 
in  infancy — some  in  the  youthful  period — some  in  manhood,  and  some 
in  middle  age.    How  short  the  measure! 

Life  at  the  longest  is  but  short.  Suppose  it  be  extended  to  the  ut- 
most period  allotted  to  the  existence  of  man,  or  more  than  *' three- 
score years  and  ten,"  yet  how  soon  will  life  pass  away  I  and  looking 
back,  how  short  does  the  longest  life  appear  ! 

How  short  is  life  when  compared  with  eternity! 

What  is  to  be  the  measure  and  extent  of  our  days,  we  cannot  tell. 
All  this  is  known  to  God  alone.  "  My  days  are  determined,"  etc.. 
Baid  Job,  ch.  xiv.  5.    The  Psalmist  adds,  v  6,  "Behold  ftiou  hast 


PRAYER  TO  BE  PREIARED  FOR  DEATH. 


857 


made  my  days  as  an  hand-breadth  ;  and  mine  age  is  as  nothing  before 
thee.'* 

"Hand-breadth," — the  breadth  of  four  fingers,  a  certain  dimension, 
a  small  one,  and  that  measure  we  have  always  about  us,  always  before 
our  eyes ;  and  as  good  Matthew  Henry  observes, 

**We  need  no  rod,  no  pole,  no  measuring  line  wherewith  to  take  the 
dimension  of  our  days,  nor  any  skill  in  arithmetic  by  which  to  compute 
the  number  of  them  ;  no,  we  have  the  standard  of  them  at  our  hnger's 
end,  and  there  is  no  multiplication  of  it;  it  is  but  one  hand-breadth 
in  all.  Our  time  is  short,  and  God  has  made  it  so;  for  'the  number 
of  our  months  is  with  him.'  Life  is  short,  and  he  knows  it  to  be  so; 
*  it  is  as  nothing  before  thee.*  All  time  is  nothing  to  God's  eternity, 
much  less  our  share  of  time.'* 

0  how  important  is  this  prayer,  *'Lord,  make  me  to  know  mine  end, 
and  the  measure  of  my  days  what  it  is"  !  For  we  are  very  apt  to 
forget  it  —  we  often  act  as  if  we  were  to  live  forever.  When  we  look 
upon  death  as  a  thing  at  a  distance,  we  are  tempted  to  adjourn  the  ne- 
cessary preparations  for  it ;  but  if  we  consider  how  short  life  is,  we 
shall  see  ourselves  concerned  to  be  always    ready y 

III.  The  Frailty  of  Human  Existence.  That  I  may  know 
how  frail  I  am.'' 

Man's  life  is  not  only  short;  but  very  frail.  The  withering  of  the 

grass  —  the  fading  of  the  flower  —  the  fleeing  of  the  shadow  —  and  the 
dispersion  of  the  vapour,  are  used  to  illustrate  it.  —  "The  voice  said, 
Cry,"  etc.,  Isa.  xl.  6—8. 

At  the  creation  of  man,  God  pronounced  him  to  be  very  good." 
His  soul  was  untainted  by  sin,  and  his  body,  as  its  vehicle,  was  pure 
and  beautiful,  strong  and  undecaying.  **In  the  day  thou  eatest  thereof 
thou  shalt  surely  die."  Man  transgressed  the  Divine  law,  and  then  the 
penalty  was  inflicted.  **Sin  brought  death  into  the  world,  and  all  our 
woe." 

"How  frail  I  am!"  "My  foundation  is  in  the  dust."  "Dust  thou 
art,  and  unto  dust  thou  shalt  return."  The  principles  of  disease,  of 
decay  and  death,  are  born  with  man,  inwoven  in  his  constitution. 

"As  man  perhaps  the  moment  of  his  birth, 
Receives  the  lurking  principles  of  death, — 
The  young  dipftase,  which  must  subdue  at  length. 
Grows  with  his  growth,  and  strengthens  with  his  strength." 

Human  life  may  terminate  when  we  little  expect  it;  when,  accord- 
ing to  human  probability,  we  calculate  upon  its  prolongation.  See 

the  frailty  of  man  arising  from  feebleness  of  constitution — from  hered- 
itary predisposition  to  disease  —  from  infectious  diseases  —  from  ca- 
sualties—  from  ungenial  climates  —  from  weathor  inclement  —  from  ex- 
cessive fatigue — from  mental  depression — from  causes  the  most  ti'ivial, 
and  whose  minuteness  astonishes  us. 

Human  frailty  is  strikingly  set  forth  in  Scripture.  Some  of  thesa 
have  already  been  alluded  to;  consider  also  the  following: — Ji)b  vii.  6, 
7;  xiv.  1,  etc.;  Gen.  xlviii.  9;  1  Chron.  xxix.  15;  Job  iv.  19,  20; 
xxi.  23 ;  xxiv.  24. 


858 


THE  BLESSEDNESS  OF  HEAVEN. 


II.  The  Importance  of  the  Prayer. 

1.  It  implies  that  we  are  very  apt  to  forget  our  **  end^  the  measure  of 
our  days,''  etc.  The  engagements  of  life,  etc.  etc.,  drive  Ihe  subject 
from  our  minds. 

2.  That  nothing  less  than  Divine  power  can  cause  us  to  know  our  end. 
The  subject  is  very  distasteful  to  us,  and  we  are  disinclined  to  know  it. 
 The  Psalmist  recognizes  the  necessity  of  divine  influence. 

3.  That  to  know  our  end  would  have  a  very  happy  ipfluence  upon  us. 

(1)  It  would  lead  to  a  proper  estimate  of  this  worlds  and  all  its  pes- 
sessions. 

(2)  It  would  endear  heaven  to  us.  "  For  here  we  have  no  continuing 
city,  but  we  seek  one  to  come,"  —  a  city  which  hath  foundations,** 
substantial  and  enduring — *'An  inheritance  which  is  incorruptible,  un- 
defiled,  and  that  fadeth  not  away." 

(3)  It  would  promote  faith  in  Christ,  the  Divine  preparer  for,  and  con- 
soler in  the  hour  of  death.  Heb.  ii.  14,  15. 

(4)  It  would  lead  to  holy  activity  in  God'i  service.  Our  time  and 
talents  would  be  consecrated  to  him.  *' Whatsoever  our  hand  should 
find  to  do,  we  should  do  it  with  all  our  might,"  etc.,  for  *'time  is 
short." 

(5)  It  would  reconcile  us  to  death.  Faith  in  Jesus,  intercourse  with 
him,  and  the  faithful  discharge  of  our  duties,  would  have  this  beauti- 
ful tendency.    **Be  thou  faithful  unto  death,"  etc. 


LIX.  — THE  BLESSEDNESS  OF  HEAVEN. 

"And  I  saw  a  new  heaven  and  a  new  earth :  for  the  first  heaven  and  the  first  earth 
were  parsed  away  ;  and  there  was  no  more  pe«.  And  I  John  f=aw  the  holy  city,  new 
Jerusalem,  cominjr  down  from  God  out  of  heaven,  prepared  as  a  bride  adorned  for  her 
husband.  And  I  heard  a  great  voice  out  of  heaven  sayinpr.  Behold  the  tabernacle  of  God 
is  with  men.  and  he  will  dwell  with  them,  and  they  shall  be  his  people,  and  God  himself 
ehall  be  with  them,  and  be  their  God.  And  God  shall  wipe  away  all  tears  from  their 
eyes;  and  there  shall  be  no  more  death,  neither  sorrow  nor  crying,  neither  shall  there 
be  any  more  pain ;  for  the  former  things  are  pa-ssed  away."     Rev.  xxi.  1 — 4. 

The  hope  of  victory  animates  the  general  in  the  midst  of  the  con- 
test;  and  the  prospect  of  home  comforts  the  pilgrim  amidst  the  dan- 
gers of  the  journey.  The  believer  on  earth  is  contending  with  enemies 
numerous,  powerful,  and  malicious;  but  he  is  animated  with  the  hope 
of  a  most  triumphant  victory.  He  is  a  pilgrim  surrounded  by  many 
dangers,  exposed  to  many  storms;  but  he  is  comforted  with  the  pros- 
pect of  a  most  delightful  home — and  that  home  is  heaven.  Sometimes 
tears  of  sorrow  trickle  down  his  cheeks;  but  he  knows  that  though  he 
BOWS  in  tears,  Jie  shall  doubtless  come  again  with  rejoicing,  bringing 
his  sheaves  with  him.  Even  in  the  dark  night  of  human  calamity,  he 
knows  from  experien'je  what  it  is  to  rejoice  in  hope  of  the  glory  of 
God.   An  interesting  account  of  that  glory  is  given  in  the  verses  which 


THE  BLESSEDNESS  OF  HEAVEN. 


859 


ionstltute  the  subject  of  the  following  discourse.  Happy  sftall  we  he 
while  we  are  engaged  in  the  contemplation,  of  a  subject  so  animating 
and  sublime,  if  we  are  enabled  to  rejoice  in  hope  of  the  glory  of  God ! 

I  The  Vision  which  John  saw.    Yerses  1,  2. 

1.  He  saw  the  first  heaven  and  the  first  earth  disappear,  and  also  the 
departure  of  the  sea.  The  disappearance  of  the  first  heaven  may 
denote  the  great  change  which  will  take  place  in  the  visible  heavens, 
which  are  represented  by  the  very  striking  metaphorical  expression  of 
the  "rolling  together  of  a  shrivelled  scroll.''  The  departure  of  the 
earth  and  the  sea  intimates,  not  the  annihilation  of  this  globe,  but  the 
destruction  of  everything  connected  with  it,  which  has  been  the  result 
of  sin.  This  change  will  be  greater  than  if  a  waste,  howling  wilder- 
ness were  converted  into  a  paradise  of  luxuriance  and  beauty;  than 
if  a  dungeon  were  changed  into  a  palace  of  magnificence  and  splen- 
dour. The  present  glory  of  the  earth  shall  be  destroyed,  with  all  its 
treasures,  sceptres,  thrones,  diadems,  kingdoms,  and  empires.  The 
pleasures  after  which  the  foolish  and  the  gay  pursue  with  the  most 
deluded  earnestness,  shall  pass  away;  the  objects  on  which  the  am- 
bitious have  placed  their  hearts  shall  pass  away;  hoards  of  shining 
wealth,  which  the  avaricious  worship  with  such  devoted  admiration, 
shall  pass  away.  How  much  these  solemn  realities  illustrate  the  vanity 
of  things  terrestrial  being  sought  as  a  portion!  and  how  much  the 
transitory  nature  of  all  the  objects  of  time  illustrate  the  unchanging 
glory  of  Him,  respecting  whom  it  is  said,  "  They  shall  perish,  but  thou 
remainest;  they  shall  wax  old  as  doth  a  garment,  and  as  a  vesture  thou 
fihalt  change  them,  and  they  shall  be  changed;  but  thou  art  the  same, 
and  thy  years  shall  not  fail!" 

2.  He  saw  new  heavens^  and  a  new  earth.  Though  this  expression, 
does  not. exclude  the  pleasing  idea  of  the  animating  change  which  the 
earth  and  the  visible  heavens  shall  undergo  by  fire  at  the  resurrection; 
yet  it  may  be  understood  as  chiefly  to  denote  the  glories  of  the  hea- 
venly state.  The  residence  of  the  Church  of  Christ  compared  with 
what  it  is  now,  will  be  completely  new ;  it  will  be  a  new  order  of  things, 
exceeding  the  present,  more  than  the  blooming,  verdant  paradise  sur- 
passes the  barren  waste.  The  Church  itself  will  be  wonderfully 
changed,  and  arrayed  in  robes  of  inimitable  beauty,  and  the  residence 
of  the  Church  will  correspond  completely  with  the  glory  of  the  in- 
habitants. 

3.  John  saw  the  new  Jerusalem.  Verse  2.  Jerusalem  was  once  the 
most  glorious  city  upon  the  face  of  the  earth,  and  the  visible  residence 
of  the  King  and  Head  of  the  Church,  during  the  succession  of  many 
generations.  That  city  is  sometimes  employed  in  figurative  language, 
as  typical  of  heaven;  at  other  times  as  typical  of  the  Church.  From 
the  description  of  Jerusalem  in  the  vision,  it  appears  to  signify  the 
Church  triumphant.  As  God  dwelt  in  ancient  Jerusalem,  so  he  dwells 
in  the  midst  of  his  Church  in  heaven.  Glorious  was  the  Shekinah, 
which  was  the  visible  manifestation  of  God's  presence;  but  infinitely 
more  glorious  the  displays  of  the  Divine  Majesty,  which  are  the  delight 
of  the  Church  triumphant  in  heaven.  Saints  on  earth  who  are  renewed 
by  the  Spirit  of  God,  and  the  general  assembly  of  the  saints  in  heaven, 
are  called  the  New  Jerusalem,  because  of  the  completion  of  that  boU- 
DesiS  which  will  form  their  bright  and  unfading  ornament. 


860 


THE  BLESSEDNESS  OF  HEAVEN. 


4.  John  saw  the  new  Jerusalem  descending  from  heaven.  Every  be« 
liever  is  of  heavenly  origin  and  descent  —  he  is  of  the  blood-royal  of 
heaven  — he  can  boast  of  a  more  ancient,  and  honourable,  arid  glorious 
heraldry  than  any  of  the  princes  of  the  earth.  **He  is  born  again,  n(/'" 
of  blood,  nor  Of  the  will  of  man,  but  of  God."  It  is  probable  that  there 
was,  before  the  eyes  of  John,  the  actual  appearance  of  a  city  coming 
down  from  on  high,  and  delineated  in  all  its  splendour  upon  the  firma- 
ment of  the  sky.  There  was  something  infinitely  imposing  in  the  gene- 
ral outline  of  the  city  —  it  resembled  a  bride  adorned  for  her  husband. 
Christ,  the  author  of  perfection  and  beauty,  imparts  beauty  and  perfec- 
tion to  his  Church.  Are  they  comely?  It  is  by  his  comeliness  put 
upon  them.  Are  they  arrayed  with  a  robe  of  righteousness  ?  It  is  a 
robe  of  righteousness  of  his  making.  Are  they  adorned  with  the  gar- 
ments of  salvation?  They  are  garments  which  he  prepares,  and  wliich 
he  gives.  Who  can  conceive  the  beauty  and  perfection  of  saints  in 
heaven  ?  It  is  such  as  to  be  admired  by  God  himself.  Oh  !  w^hat 
must  that  created  glory  imparted  to  the  triumphant  Church  be,  which 
God  himself  shall  look  upon  —  and  look  upon  with  delight !  Well  may 
the  redeemed  on  earth  lift  up  their  voices,  and  sing:  **It  doth  m  K  yet 
appear  what  we  shall  be,  but  we  know  that,  when  he  shall  appear,  we 
Bhall  be  like  him,  for  we  shall  see  him  as  he  is." 

II.  The  Glorious  Things  which  John  heard. 

He  was  alone  in  Patmos  Isle,  but  his  eye  was  gratified  with  the  most 
magnificent  displays  of  celestial  glory,  and  his  ear  was  delighted  with 
the  most  captivating  sounds  of  heavenly  music.  He  heard  the  songs 
of  saints,  and  the  songs  of  angels ;  but  above  all,  he  heard  the  voice 
of  God.  0  Lord  I  make  us  to  hear  the  voice  of  thy  spirit,  that  we  may 
live  for  ever. 

What  were  the  utterances  of  the  voice  which  the  apostle  heard  ? 

1.  The  voice  said:  '•^Behold  ike  tabernacle  of  God  is  with  men.^'  The 
ancient  tabernacle  was  God's  visible  residence  among  the  Jewish 
Church,  before  the  temple  was  erected.  God  is  no  less  present  with 
his  Church  now,  than  he  was  then.  Miraculous  evidences  of  his  pre- 
sence are  withdrawn,  but  his  presence  remains  the  same,  and  his  gra- 
cious and  constant  communications  never  cease.  Can  we  contemplate, 
"without  astonishment,  the  merciful  condescension  of  God  in  taking  up 
his  residence  with  the  sons  of  men,  never  to  be  withdrawn?  He  will 
dwell  among  them." 

2.  The  voice  said:  They  shall  he  his  peopled  From  eternity  they 
were  his,  by  sovereign  gracious  choice;  in  time  they  became  his  by 
creation  and  by  preservation  :  but  in  a  sense  more  important  than  them 
all,  they  became  his  by  redemption.  They  shall  be  his  to  know  him  — 
to  behold  his  attributes  glorified  by  the  righteousness  of  Christ ;  they 
Bhall  be  his  to  love  him,  to  surrender  to  him  all  the  affections  of  their 
nature;  they  shall  be  his  to  praise  him,  and  to  ascribe  to  him  that 
glory  and  honour  which  it  is  God's  right  to  receive,  and  man's  highest 
felicity  to  give  ;  and  they  shall  be  his  to  enjoy  him  as  the  fountain  of 
all  their  joy,  as  the  strength  of  their  heart,  and  their  portion,  for  ever. 

3.  The  voice  said :  ^'■God  himself  shall  be  itith  them,  and  he  their  God.''* 
Ood  was  with  them  on  earth  ;  he  never  left  them,  no,  not  for  an  hour, 
and  he  shall  be  for  ever  with  them  in  heaven.    On  earth,  they  kne^ 


THE  CHRISTIAN  A  SOJOURNER. 


861 


God's  presence  through  a  medium,  but  in  heaven  they  shall  have  his 
presence  without  a  medium,  seeing  him  face  to  face.  What  God  has 
been  to  them  in  time,  he  will  be  to  them  for  ever —  *'he  will  he  their 
God."  He  will  be  theirs,  to  admit  them  to  the  most  delightful  fellow- 
ship with  himself  —  he  will  be  theirs,  to  admit  them  to  the  most  glo- 
rious discoveries  of  his  nature,  essence,  perfections,  purposes,  and 
"Works,  —  and  he  will  be  theirs,  to  fill  their  expanded  minds,  and  the 
"wide  capacity  of  their  desires,  with  the  richest  communications  of  his 
boundless  goodness. 

When  these  splendid  blessings  are  given  to  the  people  of  God,  every 
description  of  misery  shall  have  disappeared,  never  to  becloud  the  com- 
forts of  the  Church,  or  to  interrupt  her  refined  enjoyment.  The  tears 
of  sorrow  shall  no  more  bathe  the  cheeks  of  the  followers  of  the  Lamb; 
they  shall  no  more  become  the  victims  of  death's  tyrannical  dominion ; 
the  cup  of  mingled  sorrow  shall  no  more  be  presented  to  their  lips ; 
as  the  cause  of  sorrow  shall  be  removed,  there  shall  be  no  more  weep- 
ing and  crying,  the  expression  of  sorrow ;  there  shall  be  no  more  pain, 
either  of  body,  produced  by  maladies  lingering  and  acute,  or  of  mind, 
produced  by  afflictions  perplexing  and  severe.  When  these  mighty 
deliverances  are  effected,  then  **  the  former  things  shall  have  passed 
away."  Sin  shall  have  passed  away,  and  unspotted  holiness  shall 
enjoy  the  exercise  of  undisturbed  authority:  enemies  shall  have  passed 
away,  to  be  exchanged  for  friends  whose  love  shall  never  decay ;  pow- 
erful temptations  wshall  have  passed  away,  to  be  substituted  by  the 
most  secure  enjoyments  ;  and  stormy  tempests  shall  have  passed  away, 
to  be  followed  by  the  tranquillity  of  eternal  peace.  Let  all  hedr  the 
encouraging  voice  of  God:  >'Be  thou  faithful  unto  death,  and  thou 
shalt  receive  a  crown  of  life."  0  hear  the  following  encouraging 
accents!  — and  when  you  hear  them,  may  the  Spirit  effectually  apply 
them:  *'He  that  overcometh  shall  inherit  all  things,  and  I  will  be  hia 
God,  and  he  shall  be  my  son.**  Amen. 


LX._THE  CHRISTIAN  A  SOJOURNER. 

**  Paas  the  time  of  our  sojourning  here  in  fear."  —  1  Peter  i.  17. 

We  are  so  wedded  to  this  world,  that  we  have  constant  need  of  ex- 
hortation. The  Apostle  Peter,  in  the  previous  verses,  endeavours  to 
cheer  Christians  with  the  hope  of  immortality,  v.  13,  and  then  exhorts 
them  to  maintain  a  holy  deportment;  and  as  they  called  on  the  Father, 
or  called  God  their  Father,  who  was  an  impartial  judge  of  all  human 
conduct,  it  became  them  to  pass  the  time  of  their  sojourning  here  in 
fear. 

I.  The  Christian  is  a  Sojourner. 

A  sojourner  is  one  who  dwells  in  a  strange  country,  and  has  no  pos- 
■ession  in  it  of  his  own.  Thus,  "  Abrara  went  down  to  Egypt  to 
iojourn  there."    He  felt  himself  a  stranger  and  a  pilgrim,  and  by  hit 


362 


THE  CHRISTIAN  A  SOJOURNER. 


unsettled  state,  he  was  kept  in  mind  of  the  city  which  hath  founda- 
tions— that  is  permanent  and  stable,  whose  building  is  the  livins  God. 
See  Heb.  xi.  8,  9. 

So  a  Christian  is  absent  from  his  native  country.  He  is  born  from 
above.  His  home  is  heaven.  The  body  is  but  the  house  of  the  soul's 
pilgrimage,  in  which  she  is  confined  during  her  exile  from  home. 

II.  A  sojourner  is  at  a  distance  from,  his  relatives. 

Some  of  these  may  be  with  him,  but  how  many  have  departed  to  the 
land  of  the  blest ! 

There  his  best  friends  and  kindred  dwell, 
There  God  his  Saviour  reigns. 

III.  A  sojourner  is  sometimes  exposed  to  rough  treatment  from 
the  natives. 

They  cast  out  his  name  as  evil.  They  deride  and  persecute  him. 
His  principles,  pursuits,  exertions,  and  hopes  are  hated  by  the  wicked. 

IV.  A  sojourner  is  hut  little  known. 

His  friendship,  his  companionship,  are  not  courted.  He  has  plea- 
sures, and  bright  anticipations  of  future  bliss,  to  which  sinners  are 
strangers. 

y .  A  sojourner  has  no  inheritance  in  the  country  through  which 
he  is  travelling, 

**This  world  is  not  our  rest;  it  is  polluted."  He  seeks  a  **better 
country,"  that  is,  a  heavenly  one.  Why  fix  his  affections  on  earthly 
things,  which  are  transient  and  unsatisfying? 

VI.  Their  pilgrimage  here  is  but  short  and  fleeting. 

They  are  in  this  world  for  a  certain  season,  and  for  some  certain 
end  :  they  have  their  work  to  ^o,  and  their  mensure  of  suffering  to 
endure.  Christ  has  called  them  to  work  in  his  vineyard,  and  he  will 
soon  call  them  to  their  reward. 

VII.  The  Christian  must  pass  the  time  of  his  sojourning  here  in 
fear. 

Not  in  slavish  fear,  for  there  is  no  necessity  for  that.  Rom.  viii.  15. 
But  in  reverential  fear  —  in  fear  of  sin  —  in  fear  of  offending  God  — 
in  fear  of  temptation  —  in  fear  of  loving  the  creature  more  than  God. 
But  more  particularly, 

1.  Let  us  live  as  though  we  are  really  not  at  home,  manifesting  by 
our  conduct,  dendness  to  the  world,  and  earnest  pursuit  of  spiritual 
and  celestial  happiness,  that  we  belong  to  a  better  country,  that  is,  a 
heavenly  one. 

2.  Let  us  not  strike  deeply  our  roots  here,  nor  encumber  ourselves 
with  the  clay  of  this  world,  considering  what  a  journey  we  have  to  take, 
what  a  race  we  have  to  run. 

3.  Are  you  sojourners  ?    Remember  that  the  eyes  of  the  natives  are 


PRESUMPTION  IN  THE  WARFARE  FORBIDDEN. 


«iponyou;  they  will  make  no  allowance ;  show  you  no  mercy ;  scruti- 
nize your  actions. 

4.  Recommend  the  gospel  while  you  sojourn  to  those  around  you,  by 
a  corresponding  temper.  M.ake  up  your  mind  to  suffer.  A  travellet 
does  not  expect  to  find  at  an  inn,  all  the  comforts  of  home. 

5.  In  a  short  time  you  will  be  at  home  in  your  Father's  house.  What 
IF  dying?  It  is  going  home,  entering  the  port,  taking  the  spoil,  and 
eijoying  the  fruits  of  a  glorious  victory.  Soon  you  will  have  done  with 
all  the  unkindness,  suspicions,  and  censures  of  those  who  surround  you. 


LXI.— PRESUMPTION  IN  THE  CHRISTIAN 
WARFARE  FORBIDDEN. 

**  Let  not  him  that  girdeth  on  his  harness  boast  himself  as  he  that  putteth  it  off.'*— 
I  Kings  xx.  11. 

Pride  dwells  in  the  heajt  of  man.  Pride  frequently  induces  pre- 
sumption, the  fruitful  source  of  misery  and  ruin.  Hence  we  need  to 
be  cautioned  against  it,  that  we  may  be  clothed  with  humility ;  for 

before  honour  is  humility." 

For  once  Ahnb  the  king  of  Israel  speaks  sensibly,  in  the  answer  which 
he  sent  to  Ben-hadad,  the  king  of  Syria.  Ben-hadad,  priding  himself 
in  his  military  valour,  in  the  vast  number  of  his  hosts,  v.  1,  expected 
no  less  than  the  defeat  of  the  Israelites,  and  the  capture  of  Samaria, 
V.  10. — It  is  not  numerous  and  potent  armies  that  always  succeed, — as 
history  proves.  God  is  the  Governor  among  the  nations,  and  often 
**  brings  the  princes  of  the  earth  to  nought."  "The  race,"  says  Solo- 
mon, "is  not  to  the  swift,  nor  the  battle  to  the  strong."  Beautifully 
appropriate,  therefore,  was  the  answer  of  Ahab,  "Let  not  him  that 
girdeth,"  etc. 

The  text  may  very  properly  be  applied  to  the  Christian  warfare,  and 
act  as  a  check  to  presumption  and  self-dependence. 

I.  The  Christian  is  Engaged  in  a  Warfare. 

The  exhortation  in  the  Scripture  to  "war  a  good  warfare,"  "quit 
you  like  men,  be  strong;"  and,  "wherefore  take  unto  you  the  whole 
armour  of  God,  that  ye  may  be  able  to  stand  in  the  evil  day,  and  having 
done  all  to  stand,"  and  many  others,  imply  that  the  Christian  is  a 
soldier  called  to  do  battle  against  powerful  adversaries.  These  adver- 
saries are, 

1.  Satan  and  the  powers  of  darkness.  Believers  have  been  translated 
by  Divine  power  from  the  kingdom  of  Satan  into  the  kingdom  of  God's 
^ear  Son.  This  conquest  is  ever  galling  to  the  prince  of  the  power  of 
the  air,  who  is  restless  to  retake  the  captive  he  has  lost.  Therefore  he 
constantly  invades  the  Christian  with  all  his  subtlety  and  fascinations. 
Hence  we  read  of  the  "  wiles  of  the  devil,"  Eph.  vi.  11  ;  of  "the  fiery 
darts  of  the  wicked  one,"  Eph.  vi.  11  •  and  of  the  "  snares  of  the  devil 


864       PRESUMPTION  IN  THE  WARFARE  FORBIDDEN. 


1  Tim.  V.  7.  *' We  wrestle  not  against  flesh  Rnd  blood,"  merely,  **btit 
against  principalities,"  etc.  Eph.  vi.  12. 

2.  The  world.  This  is  Satan's  seat  and  empire;  he  is  called  the 
God  of  this  world:"  "the  friendsbip  of  the  world  is  enmity  against 
God."  Is  there  any  thing  in  this  world  friendly  to  the  Christian's 
growth  in  grace  ?  Is  it  not  full  of  snares?  The  world  must  be  over- 
come. Its  maxims,  pleasures,  riches,  etc.,  must  be  made  subordinate 
to  the  higher  pursuits  of  Christian  profession.  What  multitudes  have 
been  seduced  and  conquered  by  the  world ! 

3.  The  human  heart,  which  naturally  is  *'  deceitful  above  all  things 
and  desperately  wicked."  What  Christian  does  not  exclaim,  "In  me, 
that  is,  in  my  flesh  dwelleth  no  good  thing."  Thus  the  Apostle  felt  the 
struggle,  Rom.  vii.  14,  etc. 

4.  There  are  mariy  contests  incident  to  human  life,  and  also  to-  the  Chris' 
tian  profession.  There  is  adversity — poverty  with  its  chilling  influence 
—  sickness  with  all  its  pains  and  languor  —  bereavement  with  all  its 
mourning  and  bitter  pangs  —  temptations,  with  all  their  power  and 

darkness,  and  persecution  with  all  its  enmity  and  cruelty.  What  is 

the  design  of  all  these  foes,  but  to  cast  down  and  destroy  the  Christian  ? 

II.  Armour  is  Provided  for  the  Christian  Warfare. 

The  Christian  soldier  must  have  arms,  or  he  cannot  resist  his  foes ; 
he  is  not  sufhcient  to  select  weapons  for  himself.  This  is  never  left  to 
the  soldier's  choice.  Divine  and  not  carnal  weapons  must  be  used. 
*'  The  weapons  of  our  warfare  are  not  carnal,"  etc.  God  has  provided 
every  weapon  of  combat,  and  all  the  armour  of  defence,  and  given 
directions  for  their  use. 

This  Armour  is  distinctly  specified,  Eph.  vi.  14,  etc. 

This  armour  must  be  girded  on.  The  "  whoW^  of  it  must  be  put  on, 
Eph.  vi.  13.  Every  part  of  the  man  is  vulnerable,  and  must  therefore 
be  defended.  Which  of  the  weapons  can  be  dispensed  with?  Not  the 
sword,  not  the  shield,  not  the  breast-plnte,  not  the  helmet,  etc.  Neglect 
to  take  one  of  these,  and  you  insult  the  Captain  of  salvation,  and  peril 
your  souls. 

This  armour  must  be  employed  against  every  opposing  power — must 
be  kept  in  use,  and  never  be  relinquished  till  the  earthly  tabernacle 
itself  is  dissolved. 

III.  Success,  or  Triumph  is  guaranteed. 

That  is,  if  a  person  properly  becomes  a  soldier  of  the  cross,  possessea 
the  martial  spirit,  and  submits  to  the  directions  of  the  Divine  General, 
opposes  and  resists  his  adversaries  in  the  name  of  God  and  his  strength, 
he  shall  obtain  the  victory.  That  such  shall  obtain  the  victory  id 
certain, 

1.  From  God*s  love  to  them.  Those  who  trust  in  him  and  fight  fo/ 
him  he  will  preserve.    **No  weapon,"  etc.,  Isa.  liv.  17. 

2.  From  the  Divine  aid  afforded.  He  will  instruct  them  —  strengthen 
them — cheer  them  by  his  promises,  etc. — by  the  prospect  of  victory  ab«i 
reward.  Eph.  vi.  10;  Rev.  ii.  7,  11,  17. 

8.  The  armour  provided  is  all-sufficient.    With  this  we  may  go  forth, 


PRESUMPTION  IN  THE  WARFARE  FORBIDDEN.  365 


like  our  illustrious  Captain,  from  conquering  and  to  conquer.  This 

armour  was  never  known  to  fail. 

4.  MultHiides  have  overcome.  Look  at  the  general  assembly  of  the 
church  of  the  first-born — to  the  spirits  of  just  men  made  perfect,  for  a 
proof.    "A  great  number  which  no  man  can  number."  Rev.  vii. 

IV.  That  this  Warfare  must  be  Undertaken  in  a  Proper 
Way. 

Let  not  him  that  girdeth  on  the  harness  boast,"  etc. 
*'  He  that  putteth  it  off;"  this  is  expressive  of  victory  ;  it  is  spoken 
of  one  who  had  reason  to  boast.    Great  is  the  pleasure  of  the  successful 
warrior  as  he  lays  aside  his  armour  after  victory.    Imagine  the  spec- 
tacle. 

"  He  that  putteth  it  on  "  is  a  mere  recruit.  To  him  conflict  is  pro- 
spective, and  not  retrospective.  It  is  therefore  absurd  to  boast.  For, 
observe  — 

1.  He  that  putteth  on  the  armour  is  inexperienced.  Boasting  or  con- 
fidence, if  admissible  at  all,  is  only  for  the  experienced  warrior  who 
understands  military  tactics,  the  cunning,  malice,  and  strategems  of 

the  enemy.  How  inexperienced  is  the  young  Christian  !    Let  him 

not  boast,  Jaut  rather  pray  for  an  increase  of  wisdom  —  a  better  know- 
ledge of  himself  and  the  character  of  his  enemies.  Let  him  study  the 
lives  of  Christian  warriors  as  narrated  in  the  Bible,  and  the  biographies 
of  good  men. 

2.  He  that  putteth  on  the  armour  has  not  obtained  the  victory  ;  he  that 
putteth  it  off  has;  therefore  the  former  has  nothing  to  boast  of.  The 
cause  for  boasting  has  yet  to  come.  How  absurd  to  boast  of  that  which 
to  us  appears  uncertain. 

3.  He  that  engages  in  Christian  warfare  has  nothing,  and  can  do  nothing 
in  which  he  may  boast.  All  his  armour  is  Divine — his  wisdom,  strength, 
and  success,  come  from  God.  It  is  "  he  that  reacheth  the  hands  to 
war,  and  the  fingers  to  fight."  Ex.  xv.  2 ;  Ps.  xviii.  32 ;  2  Cor.  iii.  5. 
Therefore, 

Put  on  the  armour  with  humility.  It  is  an  honour  of  which  we  are 
unworthy  to  be  made  Christian  soldiers. 

Put  on  the  armour  with  self-distrust,  but  with  trust  in  God.  The  most 
coiifident  are  the  most  exposed;  and  the  most  humble  the  most  safe. 
*'  When  I  am  weak  then  am  I  strong."  Why?  Because  the  deep  con- 
sciousness of  my  own  weakness  will  induce  me  to  shun  scenes  of  tempta- 
tion ;  keep  me  from  aspiring  after  high  and  responsible  stations,  and  to 
pniy  without  ceasing,  "  Hold  thou  me  up,  and  I  shall  be  safe.*' 

Put  on  this  armour  with  courage,  and  in  expectation  of  overcoming, 
and  receiving  the  warrior's  crown. 

Think  ajrain  how  many  boasters  have  come  short.  Witness  Ben- 
hadad,  Goliath  of  Gath,  Nebuchadnezzar,  the  Pharisee  in  the  temple, 
Peter,  etc.    "  Let  him  that  thinketh  he  standeth  take  heed  lest  he  fall.'* 


31* 


866 


THE  DAT  OF  SALVATION. 


LXII.  — THE  DAY  OF  SALVATION. 

"Behold  now  is  the  accepted  time,  behold,  now  is  the  day  of  salvation."  —  2 Cor, 
n.  2. 

Nothing  is  so  important  as  the  salvation  of  the  immortal  soul — 
Nothing  in  this  -world  is  so  Tvorthy  of  our  thought  and  attention.  Other 
things  are  temporary  ;  salvation  is  everlasting.  Hence  all  the  Scrip- 
tures are  in  earnest  about  it.  God  is  in  earnest,  Christ  is  in  earnest, 
and  the  Holy  Spirit  is  in  earnest  for  the  salvation  of  guilty  man. 

The  second  verse  of  this  chapter  ought  to  have  followed  the  last  verse 
of  the  preceding  chapter.    In  its  present  position  it  greatly  disturbs 

the  connection  between  the  first  and  third  verses.  The  text  embodies 

the  following  sentiments : 

I.  All  manJcmd  as  ruined  transgressors  need  salvation, 

Man  has  broken  the  righteous  law  of  heaven  —  he  is  a  rebel  —  under 
the  dominion  of  sin  —  defiled  —  under  sentence  of  condemnation. 

II.  Salvation  has  been  provided. 

The  terms,  *' the  accepted  time,"  "the  day  of  salvation,"  imply  this. 
See  Isa.  xlix.  8.  The  advent  of  the  Messiah  was  the  time  of  God*s 
pleasure  or  benevolence,  of  which  all  the  faithful  were  in  expectation ; 
and  the  day  of  salvation  was  the  time  in  which  his  salvation  should  be 
manifested  and  applied. 

1.  Christ  became  the  Author  of  salvation.  In  covenant  arrangement 
he  was  accepted  as  the  Mediator.  He  was  eminently  qualified  for  the 
undertaking.    Possessed  of  a  Divine  nature  •  Became  man. 

2.  He  made  reconciliation  for  iniquity.  He  shed  his  blood  for  the 
remission  of  sins;  2  Cor.  v.  20,  21.  As  a  proof  of  the  acceptance  of  his 
sacrifice,  God  raised  him  from  the  dead. 

8.  All  sinners  who  believe  in  him  are  fully  accepted —  **made  accepted 
in  the  beloved."  Christ  is  their  substitute  —  their  Ransomer,  and 
Surety. 

4.  This  Salvation  is  freely  offered  to  the  vilest  of  the  vile — without  any 
preparation  on  the  part  of  the  sinner.  Rev.  xxii.  17;  John  vi.  37  ;  vii. 
37;  1  Tim.  i.  15. 

III.  Now  is  the  day  of  salvation. 

It  has  been  so  since  the  birth  of  Christ,  and  will  be  till  time  shall  be 
no  more.  The  first  promise  was  the  first  glimmering  of  light  —  the 
patriarchal  age  was  the  beginning  of  the  dawn  —  the  time  of  the  pro- 
phets was  the  approach  of  the  morning.  But  Messiah's  lirth  ushered 
in  the  full  and  glorious  day  of  salvation. 

It  is  the  day  of  salvation  — for  we  have  the  ministry  of  salvation  in 
abundance.  We  have  the  means  of  salvation.  We  have  the  privilegea 
and  enjoyments  of  salvation. 


Messiah's  work  finished. 


3G7 


IV.  Now  is  the  accepted  time. 

While  we  have  life  —  this  is  frail  and  uncertain  —  and  will  soon  end. 
There  can  be  no  acceptance  after  death,  if  not  reconciled  now. 

While  we  are  placed  in  favourable  circumstances.  Our  position  in  life 
may  be  changed,  and  we  may  be  phiced  under  unfavourable  influ- 
ences, etc. 

While  we  are  young  and  henlthy  —  while  our  intellectual  powers  are 
in  vigour — while  we  have  powerful  and  favourable  convictions — now  is 
the  accepted  time. 

V.  The  neglect  of  this  Salvation  will  he  followed  hy  punish* 
ment. 

To  neglect  is  to  abuse  the  love  of  God  —  to  insult  Christ  as  the  un- 
speakable gift  of  God  —  it  will  produce  bitter  regret,  guilty  remorse, 
and  a  consignment  to  perdition. 


LXIIL  — MESSIAH'S  WORK  FINISHED. 

«It  is  finished."  — John  xix.  30. 

I.  The  Humiliation  and  Sufferings  of  Christ  were  Finished. 

1.  His  humiliation  was  profound.  He  became  man  —  poor  —  had  not 
where  to  lay  his  head. 

2.  His  sufferings  were  intense,  arrayed  in  mock  royalty — was  crucified 
—  endured  Divine  vengeance. 

3.  But  the  sufferings  and  humiliation  of  Christ  were  now  terminated. 

II.  The  Prophecies  of  the  Old  Testament  were  now  fullt 
Accomplished. 

1.  The  prophecies  had  predicted  all  the  remarkable  events  in  tho 
Saviour's  life.  Birth  —  rejection  by  the  Jews  —  meek  in  sufferings  — 
numbered  with  transgressors  —  bone  not  to  be  broken. 

2.  These  prophecies  received  their  full  accomplishment. 

in.  The  Mosaical  Dispensation  was  now  for  ever  Abolished. 

1.  It  was  only  a  typical  dispensation. 

2.  It  was  abolished ;  oblation  and  sacrifice  ceased  —  veil  of  temple 
rent:  indication  of  Divine  authority  for  its  abolition. 

3.  The  Jews  no  longer  the  exclusive  objects  of  Divine  favour,  gospel 
to  be  preached  to  Gentiles  also. 

IV.  The  Redemption  of  the  Guilty  was  now  Completed. 

1.  Man  required  redemption. 

2.  Justice  and  veracity  of  God  required  satisfaction  for  sin. 


368  THE  SOUL  NEGLECTED. 

3.  Satisfaction  was  rendered  by  the  Saviour  in  the  nature  that  had 
Binned,  and  to  the  extent  that  the  law  required. 

V.  The  Empire  of  Satan  was  for  ever  Destroyed. 

1.  The  world  was  in  bondage  to  Satan  —  led  captive  by  him  at  his 
will. 

2.  This  enemy  was  conquered  by  Christ  —  at  his  temptation  in  the 
wilderness  —  when  he  expelled  him  from  those  whom  he  had  possessed 
—  at  his  cross. 

CONCLUSION. 

Be  grateful  for  the  dispensation  under  which  you  live. 


LXIV.— THE  SOUL  NEGLECTED. 

"And  as  thy  servant  was  busy  here  and  there,  he  was  gone.** — 1  Kings  xx.  40. 

The  prophet,  under  the  parable  of  a  prisoner,  as  appears  from  the 
context,  V.  35,  making  Ahab  to  judge  himself,  denounceth  God's  judg- 
ment against  him  for  sparing  tho  life  of  tliat  infamous  king,  Ben-hadad. 
*'Tby  life  shall  go  for  his  life,"  v.  42.  This  was  fulfilled  at  the  battle 
of  Ramoth-gilead,  where  he  was  slain  by  the  Syrians,  ch.  xxii.  34,  35. 

In  applying  the  subject  to  ourselves,  it  is  evident  from  God's  word, 
that  we  have  all  a  trust  committed  to  us.  All  Christians,  as  well  as 
ministers  of  the  Gospel,  are  called  upon  to  labour  for  God,  and  to  save 
souls  from  death.  Hence  he  has  endowed  us  with  ability,  and  placed 
us  in  suitable  spheres,  and  promised  his  blessing  to  crown  our  efforts 
with  success. 

I.  That  man  Possesses  the  Ability  to  do  Good. 

Man  is  not  created  to  live  for  himself  alone.  He  is  a  social  being, 
and  designed  by  his  great  Creator  to  minister  to  the  welfare  of  the 
human  family.    Man  cannot  renounce  his  responsibility,  and  say  like 

Cain,  "Am  I  my  brother's  keeper?"  Jesus  Christ  taught  by  his 

precepts,  and  by  his  holy,  devoted,  and  benevolent  life,  what  should  be 
the  characteristics  of  man.       He  went  about  doing  good." 

1.  God  has  given  to  some  intelleclital  ability.  They  have  learning — are 
possessed  of  useful  knowledge.  They  should  be  lights  in  the  world, 
irradiating  the  surrounding  moral  and  spiritual  darkness.    Phil.  ii.  15. 

Some  have  a  good  understanding  of  Bible  truth  — of  the  doctrines 
of  Christianity — and  have  an  experimental  acquaintance  with  Christ's 
mediatorial  love.  Let  such  enter  into  the  Sunday  School  and  become 
*' teachers  of  babes,"  or  ascend  the  walls  of  Zion,  and  "  cry  aloud  and 
ipare  not ;  "  let  them  blow  the  gospel  trumpet,  that  they  who  are  ready 
to  perish  may  come  to  Christ. 

2   To  some  God  has  given  wealth;  and  of  that  which  he  has  so  freely 


THE  SOUL  NEGLECTED. 


869 


giren  tliey  sliould  be  willing  to  communicate.  "The  gold  and  the 
silver  are  his,  and  the  cattle  upon  a  thousand  hills."  Who  has  given 
them  mental  ability,  enterprise,  health  of  body,  and  favourable  circum- 
stances for  the  accumulation  of  wealth?  God  has  done  it — made  them 
stewards  of  his  bounty,  and  "it  is  required  of  stewards  that  a  man  be 
found  faithful." 

3.  Sovie  have  influence.  And  this  exercised  in  a  Christian  spirit  may 
produce  happy  results.  The  influence  of  a  parent,  of  a  master,  of  a 
friend,  is  often  felt. — Such  influence  is  not  to  be  of  a  coercive  character, 
— but  g^tle,  loving,  and  persuasive.  ^ 

II.  That  the  Salvation  of  Sinners  should  be  the  Speciai. 
Object  of  Zeal  and  Labour.  —  Rom.  x.  1. 

It  is  good  to  promote  the  temporal  welfare  of  man  —  to  ameliorate 
distress  —  to  bless  the  sons  of  poverty  —  to  visit  the  afilicted  —  to  con- 
tribute to  institutions  designed  for  the  relief  of  the  wretched,  etc.  ;  but 
the  salvation  of  the  sinner  outvies  all  these. 

1.  The  soul  is  ruined  by  sin  —  it  is  exposed  to  everlasting  perdition. 

2.  The  soul  is  of  immense  worth  —  formed*  for  God  and  eternity  — 
capable  of  enjoying  infinite  bliss  in  heaven,  or  of  enduring  infinite  evil 
in  a  state  of  retribution.  Then  think  of  its  vast  and  capacious  powers 
— of  the  value  which  God  and  all  heaven  fix  upon  it.    Mark  viii.  36. 

3.  The  soul  may  'be  saved.  Jesus  has  died  to  save  it.  That  salvation 
is  adapted — it  is  rich  and  free ;  1  Tim.  i.  15 ;  John  vi.  37;  Rev.  xxii.  17. 

4.  The  salvation  of  sinners  maybe  effected; — by  preaching  —  by 
personal  entreaty  —  by  believing  prayer  —  by  the  circulation  of  know- 
ledge. Thus  acted  the  Apostles,  and  all  who  have  been  eminent  for 
winning  souls  to  God. — Parents  should  be  anxious  for  the  salvation  of 

their  children.    Solemn  and  responsible  is  their  trust!  Ministers 

are  responsible  for  the  salvation  of  their  hearers  —  they  must  warn 
every  man,"  etc.  — must  watch  for  souls  as  those  that  must  give  an 
account." 

III.  That  th^  Pressure  of  Temporal  Engagements  oftek 
Prevent  such  an  Accomplishment.  "Thy  servant  was  busy 
here  and  there,  and  he  was  gone." 

The  minds  of  some  persons  are  absorbed  by  trade.  This  occupies  their 
constant  attention.  They  never  make  it  subordinate  to  holier  and 
loftier  pursuits.  *'  Busy  here  and  there,"  many  neglect  their  own 
Rouls,  and  those  of  others.  And  yet  they  must  soon  die,  and  what  will 
this  total  absorption  do  for  them  then? 

The  minds  of  some  are  absorbed  by  domestic  concerns.  They  are 
"busy  here  and  there"  to  promote  bodily  happiness,  and  domestic 
ccmfort,  which  they  seem  to  regard  as  supremely  important.  Always 
»  sclicitious  what  they  shall  eat,  with  what  they  shall  be  clothed,  etc. 
Death  comes  and  takes  them  away  amid  all  their  anxious  solicitude — • 
their  souls  unsaved,  etc.,  and  immense  good  left  undone  ;  Luke  x.  40 — 42. 

Some  are  carried  away  by  worldly  pleasure —  vain  amusements,  etc. 

It  is  not  to  be  denied  that  many  professors  of  religion  are  thus  cha- 
racterized ;  are  busy  here  and  there,"  while  religion  and  \i?  various 
services  and  duties  are  neglected. 

T 


370 


THE  SOUL  NEGLECTED. 


Thus  through  an  inordinate  attachment  to  the  busy  concerns  of  life, 
Bolemn  trusts  are  neglected.    Faculties  are  not  improved  —  property, 
not  rightly  applied — intluence  not  turned  into  aright  channel — the  soul 
Bubjected  to  the  body,  etc. 

Aiid  loliat  is  the  consequence?  "And  as  thy  servant  was  busy 
here  and  there,  he  was  gone.''  -^.pply  this  to  the  souls  committed 
to  your  care,  and  whose  salvation  you  have  neglected. 

It  may  be  the  case  of  a  youth  whose  mind  was  tender  and  susceptible 
of  impression.  But  while  you  were  busy  here  and  there,  ]|e  *'was 
gone'*  up  into  manhood;  the  propitious  period  of  youth  passed  away, 
and  through  the  influence  of  temptation,  and  different  associations,  the 
mind  is  no  longer  susceptible  of  impression. 

It  may  be  the  case  of  a  friend,  neighbour,  or  relative.  You  might 
have  blessed  them,  but  you  were  "busy  here  and  there,"  and  God,  who 
appoints  the  bounds  of  human  habitation,  removed  them  from  the  reach 
of  your  solicitude.  You  looked,  but  they  were  gone^  and  not  saved  by 
your  instrumentality. 

Then  how  many  die  before  you  are  aware,  and  whom  you  intended 
to  bless.  This  will  apply  to  some  in  the  congregation,  upon  whom  the 
attention  of  the  minister  was  fixed — some  in  the  Sabbath  School  whom 
the  teacher  intended  to  warn  and  advise  —  some  brother  in  the  church 
who  required  quickening  or  strengthening ; — but  while  you  were  *'  busy 
here  and  there"  with  the  trifles  of  earth,  death  has  cut  them  down  — 
they  are  "  gone  "  to  the  chambers  of  the  grave,  and  their  faces  will  be 
seen  no  more. 

Do  you  wish  to  bless  any  one?  0  do  it  quickly!  He  will  soon  be 
gone.  Your  children,  your  relatives,  your  friends,  etc.,  will  soon  be  in 
the  grave. 

IV.  That  such  neglect  involves  most  painful  consequences. 

1.  Biiter  regret.  That  the  world  and  its  trifles  have  been  allowed  to 
prevent  the  accomplishment  of  a  mighty  purpose. 

2.  Immense  loss.  Probably  the  loss  of  a  soul  or  souls.  Oh  !  if  we  had 
warned  them — instructed  and  guided  them,  they  might  have  been  saved. 
0  fearful  loss!  "What  is  a  man  profited  if  he  gain  the  whole  world 
and  lose  his  own  soul? " 

3.  Irreparable  loss.  "  The  harvest  is  past,"  etc.  You  can  warn  him 
no  more  —  ofi'er  Christ  to  him  no  more! 

4.  Criminality  before  the  judge.  "What  a  poor  excuse  to  make !  "  Thy 
servant  was  busy  here  and  there."  How  mean  will  all  worldly  posses- 
sions then  appear !  All  our  excuses  will  be  inadmissible  at  the  great 
day.  We  must  then  give  a  true  account,  and  shall  be  punished  for 
abusing  our  trust.    Matt.  xxv.  30. 


REDEMPTION  BY  THE  BLOOD  OF  CHRIST.  371 


LXV.  — REDEMPTION  BY  THE  PRECIOUS  BLOOD 
OF  CHRIST. 

"  Forasmuch  as  ye  know  that  ye  were  not  redeemed  with  corruptible  things,  as  silvei 
and  gold,  from  your  vain  conversation  received  by  tradition  from  yoXir  fatliers;  but 
With  the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and  without  spot;  who 
>  Verily  was  foreordained  before  the  foundation  of  the  world,  but  was  manifest  in  these 

last  times  for  you,  who  by  him  do  believe  in  God,  that  raised  him  up  from  the  dead, 
and  gave  him  glory,  that  your  faith  and  hope  might  be  in  God."  —  1  Pet.  i.  18 — 21. 

The  Apostle  Peter,  in  the  preceding  verses,  advises  Cliristians  as  to 
their  behaviour  in  the  world ;  and  was  anxious,  as  it  appears,  that  they 
should  no  longer  cling  to  ancient  Jewish  ceremonies  and  usages,  which 
by  the  coming  of  Christ  had  been  entirely  abrogated.  They  had  been 
redeemed  by  the  precious  blood  of  Christ,  from  their  vain  conversation, 
etc.,  and  introduced  into  the  glorious  liberty  of  the  children  of  God. 

I.  Redemption  is  necessairy.  The  introduction  of  sin  into  this 
world  renders  it  needful ;  for  consider  what  sin  has  done. 

It  has  alienated  the  soul  from  God.  Man  is  now  a  hater  of  God,  an 
enemy  by  wicked  works."  Eph.  iv.  18;  Col.  i.  21. 

Alienation  leads  to  transgression.  The  righteous  laws  of  heaven  are 
treated  with  contempt.  There  is  no  fear  of  God  before  their  eyes." 
Rom.  iii.  9,  etc. 

Sin  has  defiled  the  soul.  It  has  defaced  the  image  of  God.  It  has 
corrupted  the  desires,  affections,  thoughts,  purposes,  etc.  The  apostle 
dwells  at  large  on  the  corrupt  state  of  the  soul.  Rom.  i. 

iSin  has  blinded  the  soul.    See  2  Cor.  iv.  3,  4. 

Sin  has  enervated  the  soul.  It  is  without  strength,'*  Rom.  v.  6. 
And  as  to  spiritual  exercises,  the  soul  is  dead,  Eph.  ii.  1. 

Sin,  therefore,  is  the  death  of  the  soul.  Not  only  enervated  its  powers, 
but  placed  it  under  arre.st  to  the  Divine  law.  The  sentence  has  gone 
forth.  "  The  soul  that  sinneth  shall  die."  The  transgressor  is  cursed." 

II.  Christ  was  foreordained  hefove  the  foundation  of  the  world 
as  the  Redeemer. 

The  God  of  Love,  foreseeing  the  lapsed  and  ruined  condition  of  man, 
devised  the  plan  of  redemption  —  and  entered  into  covenant  with  hia 
only  begotten  Son  to  become  the  Redeemer.  See  Gen.  iii.  15:  Micali 
V.  2;  Rom.  iii.  25;  xvi.  25,  20;  Eph.  i.  4;  iii.  9 — 11;  Rev.  xiii.  8. 

What  a  delightful  thought  is  this!  —  the  Almighty  was  interested  in 
my  elevation  from  the  fall,  ages  before  that  fall  took  place  !  How 
great,  nay  incomprehensible,  was  that  love  that  rested  upon  objects  so 
vile  and  odious  ! 

Jesus  Christ,  then,  is  the  appointed  Redeemer.  This  is  his  name  and 
office  to  all  generations.  It  is  a  rich  and  glorious  name,  fragrant  as 
"ointment  poured  forth."  Millions  on  earth  and  in  heaven  ascribe 
to  him  this  character,  and  will  do  it  for  ever,  for  they  have  been 


372  REDEMPTION  BY  THE  BLOOD  OF  CHRIST. 


deemed  by  his  precious  blood.  To  each  of  them  he  said,  as  he  hushed 
their  fears  and  inspired  their  hopes,  **  Fear  not,  I  have  redeemed  thee; 
I  have  called  thee  by  my  name ;  thou  art  mine." 

III.  Christ  came  into  the  world  to  effect  the  work  of  redxmption. 
Was  manifest  in  theso  last  times  for  you.'' 

Manifest  in  the  likeness  of  men —  took  upon  himself  the  form  of  a 
servant  —  be'carae  ''a  partaker  of  flesh  and  blood."  How  great  the 
condescension  of  the  Son  of  God !  Think  of  his  pre-existent  glory  in 
contrast  with  his  humiliation  on  earth,  those  sad  scenes  of  hunger  and 
thirst,  of  contempt  and  persecution,  of  mental  darkness  and  anguish, 

of  bodily  inflictions  and  the  shedding  of  his  blood.  Yet  all  this  was 

necessary.  The  objects  of  his  redemption  were  human;  it  behoved 
him  to  be  made  like  unto  his  brethren." 

IV.  Jesus  Christ  was  perfectly  holy.  "A  Iamb  without  blemish 
and  without  spot.''  This  was  absolutely  necessary.  Heb.  iv.  15 ; 
vii.  26—28. 

This  perfect  purity  was  proved  by  his  perfect  conformity  to  the 
Divine  law.  "1  came  not  to  destroy  the  law,  but  to  fulfil  the  law." 
The  testimony  of  Jehovah  is  sufficient.  *'  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased." 

V.  Jesus  Christ  redeemed  by  his  pi'ecious  blood,  Not  redeemed 
with  corruptible,"  etc. 

Created  things  could  not  purchase  the  souls  of  men ;  else  the  sacri- 
fice of  Christ  had  not  been  offered  ;  could  anything  less  have  done, 
Jehovah  would  not  have  given  up  his  only  begotten  Son.  Even  silver 
and  gold,  the  most  valuable  medium  of  commerce  among  men,  bear  no 
proportion  in  their  value  to  one  lost  soul,  for  there  should  be  a  con- 
gruity  or  agreement  between  the  worth  of  the  ih\x\g  pvr chased^  and  the 
valuable  consideration  which  is  given  for  it;  and  the  laws  and  customs 
of  nations  require  this.  On  this  ground,  perishable  things  cannot  be 
placed  against  the  soul  whiclj  is  immortal.  Nothing,  therefore,  but 
such  a  ramom  price  as  God  provided  could  be  a  suflicient  ransom. 

Levitical  sacrifices  were  insuflScient  to  procure  redemption.  Gra- 
phically stated  by  the  apostle,  Heb.  x.  1 — 14. 

The  precious  blood  of  Christ  alone  paid  the  penalty,  satisfied  Divine 
justice,  and  rolled  away  the  curse.  This  is  most  graciously  stated, 
Isa.  liii.,  Rom.  iii.,  and  Heb.  ix.  10.  The  cattle  upon  a  thousand  hills 
might  have  bled ;  the  gold  of  a  thousand  treasuries  might  have  been 
piled  up  in  vain.  Blood  divine  was  its  only  price ;  and  for  the  soul's 
redemption  that  blood  was  shed.  On  Calvary  this  ransom  was  paid; 
and  in  the  salvation  of  the  penitent  malefactor,  a  pledge  of  its  accept- 
ance was  given.  "God  gave  Egypt  for  his  people's  ransom  of  old, 
Ethiopia  and  Seba  for  them,  becaiuse  they  were  precious  in  his  sigt  t 
and  honourable."  But  in  the  redemption  of  man  from  sin,  "  no  men- 
tion shall  be  made  of  the  gold  of  Sheba,  the  topaz  of  Ethiopia,  or  the 
fine  linen  of  Egypt;"  '*the  precious  blood  of  Christ"  was  the  only 
sufficient  ransom. 

It  is  called  the  precious  blood  of  Christy  because  of  his  Divine  nature 
—because  it  hai  redeemed,  or  done  that  which  nothing  else  on  earth  or 


RIGHTEOUSNESS  OF  SCRIBES  AND  PHARISEES.  373 


In  beaven  could  have  done  because  it  is  productive  of  the  most 

\dlnable  blessing?.  From  every  pang  to  which  they  were  liable  through 
eternity,  the  redeemed  are  saved.  To  every  enjoyment  to  which  they 
can  rise  through  eternity,  they  are  elevated.  The  robes  of  glory  are 
washed  in  the  Redeemer's  blood.  The  crowns  of  glory  are  placed  on 
the  heads  of  the  redeemed  by  the  Redeemer's  hand.  From  his  ever- 
lasting merits  flow  their  everlasting  joys. 

VI.  Chrisfs  redemption  was  accepted  hy  tlie  Father.  He  raised 
him  from  the  dead,  and  exalted  him  to  his  right  hand.  "  That 
raised  him  up  from  the  dead,  and  gave  him  glory     v.  21. 

If  Christ  had  not  risen,  his  sacrifice  would  have  been  fruitless  —  our 
faith  and  our  hope  would  be  in  vain  ;  1  Cor.  xv.  12,  13,  14,  etc.  —  But 
as  Christ  rose  from  the  dead,  our  hope  of  eternal  life  rests  on  an  im- 
perishable basis.  **That  your  faith  and  hope  might  be  in  God."  Ver.  21. 

VI.  Redemption  hy  the  precious  blood  of  Christ  is  enjoyed  hy 
faith.    "Who  by  him  do  believe  in  God.'' 

That  is,  by  the  preaching  of  his  gospel,  attended  by  the  in- 
fluence of  his  Spirit,  sinners  see  and  feel  themselves  to  be  lost, 
and  by  faith  are  brought  nigh  to  God  by  the  blood  of  Christ. 

And  what  is  the  effect  of  this  ?  The  Christians  to  whom  Peter  wrote 
had  been  redeemed  from  their  vain  conversation,  or  former  empty,  fool- 
ish, and  unprofitable  conduct;  and  from  unmeaning  ceremonies  and 
useless  ordinances,  which  they  received  by  tradition  from  their  fathers, 
rabbins,  or  doctors. 

All  believers  are  redeemed  out  of  the  hand  of  offended  justice — from 
the  guilt,  pollution,  and  dominion  of  sin.  All  this  they  enjoy  now,  yet 
it  is  but  the  earnest  of  future  bliss. 

IMPROVEMENT. 

1.  How  precious  must  the  soul  be  when  its  redemption  required 
such  a  price  !  2.  How  important  to  have  a  sensible  evidence  that 
we  are  redeemed  !  3.  If  not  redeemed  by  the  blood  of  Christ,  we 
must  perish.    *'  There  remaineth  no  more  sacrifice  for  sin.'' 


LXVI.  — THE  RIGHTEOUSNESS  OP  THE  SCRIBES 
AND  PHARISEES. 

"  For  1  say  unto  you,  that  except  your  righteousness  exceed  the  righteousness  of 
the  Scrib(!S  and  Pharisees,  ye  shall  in  no  case  eater  into  the  kingdom  of  heaven."  — 
Matt.  V.  20. 

"T  AM  the  Searcher  of  hearts,"  is  the  prerogative  of  Jesus  Christ. 
This  was  proved  by  his  teaching.    While  his  auditors  were  unawnre  of 
his  scrutiny,  he  ''perceived  th«  thoughts  of  their  hearts;"  he  "knew 
32 


574        RIGHTEOUSNESS  OF  SCRIBES  AND  PIIARTSEES. 


what  wn8  in  man  "  What  appeared  beautiful  and  complete  in  human 
i^onduct  to  superficial  observers,  appeared  odious  and  defective  to  him. 
What  was  condemned  by  the  formal  and  presumptuous  received  his 
commendation.    See  Luke  xviii. 

In  the  context  Christ  maintains  the  authority  and  permanency  of 

the  moral  law.    He  came  "  not  to  destroy  it,  but  to  fulfil  it."  

He  strictly  conformed  to  it,  and  therefore  was  fitted  for  his  Mediatorial 
office.  "  Such  an  high  priest  became  us,"  etc.  This  is  the  consolation 
of  the  church.    See  Rom.  iii.  20 — 26. 

I.  The  Righteousness  of  the  Scribes  and  Pharisees. 

In  the  time  of  Christ,  the  Pharisees  were  a  large  and  powerful  sect. 
Among  them  were  the  Scribes  or  Doctors  of  the  law,  or  lawyers.  They 
co7)ied  the  law  for  the  people,  and  expounded  it.  The  word  Pharisee 
means  separatist;  and  it  originated  from  their  separating  from  the  rest 
of  the  Jews  144  years  before  the  birth  of  Christ,  on  account  of  the 
national  corruption  ;  their  aim  was  to  restore  the  pure  worship  of  God  ; 
but  in  the  time  of  Christ  they  had  greatly  degenerated  into  mere 
formalism  and  hypocrisy,  on  account  of  which  Christ  frequently  exposed 
and  censured  them. 

They  professed  to  conform  their  lives  to  the  law  of  God  in  its  external 
requirements ;  and  probably  there  was  in  them  much  that  was  com- 
mendable ;  of  which  many  now  are  deficient,  and  yet  expect  the  king- 
dom of  heaven. 

1.  They  were  frequent  in  prayer.  None  prayed  more  frequently — they 
had  eighty  set  forms  of  prayer,  and  never  went  into  a  house  or  came 
from  it  without  prayer.  They  prayed  at  the  corners  of  streets,  they 
went  up  to  the  temple  to  pray,  and  prayed  at  home. 

2.  They  practised  self-denial.  They  fasted  twice  in  the  week,  on  Mon- 
days and  Thursdays,  with  great  constancy,  and  frequently  on  other 
days.  They  subjected  themselves  to  great  austerities,  and  denied 
themselves  many  indulgences. 

8.  They  were  liberal.  Gave  tithes  of  all  they  possessed,  and  alms  to 
the  poor  in  great  profusion,  accounting  the  same  to  be  meritorious. 

4.  Very  zealous.  Would  compass  sea  and  land  to  make  one  proselyte. 
The  Apostle  Paul  was  thus  zealous.  See  Acts  xx.  3,  4;  xxvi.  5;  Phil, 
iii.  5,  6. 

II.  Their  Righteousness  was  Defective. 

1 .  In  its  nature ;  it  was  altogether  carnal,  not  spiritual.  It  was  the 
righteousness  of  the  mere  creature,  which  is  declared  to  be  as  filthy 
rags,  and  which  the  Scriptures  condemn ;  Rom.  iii.  20 ;  Rom.  ix.  30 — 
33 :  X.  2—4. 

2.  In  its  ezterit.  It  reached  only  the  external  part.  What  were  their 
prayers,  but  the  service  of  the  lips  ? 

3.  In  its  objects.  They  sought  the  praise  of  men  more  than  the  ap* 
probation  of  God. 

4.  In  its  effects;  pride;  *' I  am  not  as  other  men" — hardness  of 
heart  —  blindness  of  mind  — hatred  of  others  —  persecution. 


LIGHT  IN  DARKNESS. 


375 


III.  The  Righteousness^  of  a  Believer  Exceeds  the  Bight* 

EOUSNESS  OF  THE  SCRIBES  AND  PHARISEES.      '^Except/'  etC. 

1.  It  is  Divine.  A  believer's  righteousness  of  state,  heart,  and  life, 
Is  the  creation  of  God.  We  are  God's  workmanship,"  etc.  — That  of 
the  Scribes  and  Pharisees  was  human,  and  self-created,  and  abhorred 
by  God. 

2.  It  is  infernal.  *'  The  kingdom  of  God  is  within  you."  Rom.  ii.  28, 
29.    That  of  the  Scribes  and  Pharisees  was  outward  pomp  and  show. 

Matt,  xxiii.  25 — 28.   And  if  it  is  internal,  it  must  be  spiritual, 

seeking  the  approval  of  God  alone.  Theirs  was  carnal;  they  "loved 
ihe  praise  of  men."    They  "appeared  to  men  to  fast." 

3.  The  righteousness  of  a  believer  is  a  surer  ground  of  trust,  and  ex- 
pectancy of  eternal  life.  "They  trusted  in  themselves,"  etc.  Defective 
as  was  their  practice,  lax  as  were  their  doctrines,  they  expected  to 
enter  heaven.  But  "except  your  righteousness,"  etc.  Man  is  not 
accepted  on  the  ground  of  his  own  righteousness,  for  "there  is  none 
righteous,  no,  not  one."  He  isjustified  by  faith  in  Christ.  Rom.  v.  1  ; 
Acts  xiii.  38,  39.  His  sins  are  forgiven,  he  is  delivered  from  the  law's 
condemnation  and  curse,  through  the  grace  of  God,  and  this  is  the 
ground  of  his  hope  of  eternal  life.  "  By  gra'ce  are  ye  saved,"  etc.  Eph. 
ii.  8. 

4.  The  righteousness  of  a  believer  is  superior  in  its  fruits.  It  makes 
the  heart  humble,  benevolent,  kind,  ardent  to  do  good.  Not  despising 
others,  but  anxious  to  benefit  them.  The  righteousness  of  tlie  Scribes 
etc.,  left  their  hearts  unsubdued,  and  they  were  characterized  by  prido 
and  vain  glory.  They  possessed  an  illiberal  and  uncharitable  spirit. 
 The  Christian  walks  in  love ;  1  Cor.  xiii. 

IMPROVEMENT. 

1.  The  folly  of  trusting  to  self-righteousness.  It  excludes  from 
the  kingdom  of  grace  and  the  kingdom  of  glory.  2.  How  great 
the  happiness  of  those  whose  righteousness  exceeds!  etc. 


LXVII.— LIGHT  IN  DARKNESS. 

"  Unto  the  upright  there  ariseth  light  in  darkness."  —  Ps.  cxii.  10. 

Godliness  profitable  for  all  things.  Its  advantages  are  principally 
future ;  but  it  has  also  the  promise  of  the  life  that  now  is.  Religion 
meets  the  present  state  of  man ;  in  his  dangers,  difficulties,  sorrows, 
etc.  etc. 

I.  Gi7E  AN  OUTLINE  OF  THE  CHARACTER  UPRIGHT.^' 

1.  An  upright  man  is  so  as  it  regards  himself;  looks  to  his  motives, 
as  well  as  to  his  actions,  and  particularly  in  time  of  trial. 

2.  He  is  so  as  it  regards  others.    He  is  not  the  fine  marble  chimney- 


o76  THE  \RK  A  TYPE  OF  CHRIST. 

piece  that  hides  a  smoky  chimney,  nor  tht  painted  tomb  that  coTers 

corruption  and  worms. 

3.  He  is  so  as  it  regards  God;  as  to  the  path  he  treads,  and  the 
creed  he  embraces. 

II.  Kemarks  on  the  Character. 

1.  This  uprightness  is  not  to  be  considered  as  a  particular  grace  or 
duty,  but  a  general  quality,  that  is  to  attend  every  grace,  und  the 
performance  of  every  duty. 

2.  Such  a  character  may  be  found  with  very  considerable  imnerfeo* 
tion. 

3.  Such  a  character  is  by  no  means  common  in  the  world  and  the 
church. 

III.  Exemplify  the  Meaning  of  the  Blessedness  and  priyi- 
lege  Attached  to  it. 

1.  Light  in  the  darkness  of  Ignorance. 

2.  Light  in  the  darkness  of  Perplexity. 

3.  Light  in  the  darkness  of  Doubt. 

4.  Light  in  the  darkness  of  Affliction. 
6.  Light  in  the  darkness  of  Death. 


LXVIIL  — THE  ARK  A  TYPE  OF  CHRIST. 

"  And  the  ark  of  the  Lord  continued  in  the  house  of  Obed-edom  three  months ;  and 
the  Lord  blessed  Obed-edom,  and  all  his  household."  —  2  Sam.  vi.  11. 

The  history  of  the  Jew.s  is  a  striking  detail  of  the  Providence  of  God 

towards  them  The  tabernacle  with  its  furniture  and  services  had 

H  typical  character.  The  ark  of  the  covenant,  typical  of  Christ  the 
substance  of  all  the  shadows  connected  with  the  ceremonial'  of  the 
Levitical  economy.    See  Ex.  xxv.  10 — 22 ;  Heb.  ix.  4,  5. 

I.  The  Ark  represented  the  purity  and  incorruptibility  of  Jesus 
Christ.  It  veas  made  made  of  the  best  cedar  or  shittim  wood,  to 
denote  its  duration  and  value. 

Jesus  Christ  is  the  same  yesterday,  to-day,  and  for  ever ;  and  he  is 
precious  to  all  his  people. 

II.  The  Ark  represented  the  divinity  of  Christ.  It  was  over- 
laid with  pure  gold  both  within  and  without. 

.Jesus  Christ  was  the  "brightness  of  his  Father's  glory,  and  the  ex- 
press imag;e  of  his  person."  Fine  gold  is  but  a  faint  representation  of 
Christ's  Divine  excellencies.  "  In  him  dwelt  ail  the  fulness  of  the 
Godhead  bodily." 


THE  ARK  A  TYPE  OF  CHRIST. 


S77 


III.  It  represented  the  legal  dignity  and  glory  of  Christ.  On 
the  ark,  and  about  it,  were  set  golden  crowns. 

This  indicated  the  future  kingly  glory  of  Messiah.  On  his  head,  as 
the  King  of  kings,  and  Lord  of  lords,  shall  be  placed  many  crowns. 
Rev.  xix.  11. 

IV.  In  the  Ark  were  deposited  the  two  tables  of  the  moral 
law. 

The  law  was  written  upon  the  heart  of  Christ,  illustrated  in  his  life, 
and  glorified  in  his  ieath-  Rom.  viii.  2 — 4.  Thus»  '*he  magnified  the 
law,  and  made  it  honourable." 

V.  The  Ark  had  the  mercy-seat,  and  the  cherubims  of  glory 
overshadowing  it. 

In  Christ,  and  in  him  only,  there  is  mercy  for  guilty  man.  John  i. 
51.  "Here,"  said  God  to  Moses,  here  will  I  meet  with  thee,  and 
commune  with  thee  from  between  the  cherubims,  before  the  mercy- 
seat,  upon  the  ark  of  the  testimony."  Ex.  xxv.  22.  So  Christ  is  the 
meeting-place  of  God  with  man,  in  whom  he  designs  to  reveal  his  gra- 
cious will  and  pleasure  to  the  fallen  creature. 

VI.  The  ark  contained  the  golden  pot  of  manna,  preserved  as  a 
memorial  of  the  miraculous  interposition  of  Jehovah  on  behalf  of 
the  Israelites. 

So  Christ  came  down  from  heaven  to  suffer  and  die  for  man*s  salva- 
tion. His  death  is  the  life  of  all  believers*.  This  is  beautifully  stated. 
John  vi.  31—35,  48—58. 

VII.  The  ark  contained  Aaron's  rod  that  budded. 

Typifying  Christ's  resurrection,  exaltation,  and  unchanging  priest- 
hood. Though  he  was  crucified  through  weakness,  yet  he  was  raised 
in  power.  He  was  esteemed  as  a  root  out  of  a  dry  ground,  yet  he 
arose  as  the  immortal  Saviour,  and  the  mighty  God.  "  I  am  he  that 
liveth,  and  was  dead :  and  behold,  I  am  alive,  for  evermore.  Amen ; 
and  have  the  keys  of  hell  and  of  death."  Rev.  i.  18.  Though  cut 
down  by  the  hand  of  divine  justice,  yet  he  lives,  and  blooms,  and  bears 
the  rich  fruits  of  grace  for  the  healing  and  life  of  the  nations. 

VIII.  The  Ark  Avas  the  companion  and  the  blessing  of  Israel  in 
all  their  journeys  through  the  wilderness.  It  was  the  sure  indi- 
cation that  God  went  with  them. 

Christ  is  with  his  people  always  —  in  all  their  afflictions  and  sor- 
rows—  in  all  their  temptations,  bereavements,  and  death.  He  will  be 
with  them  to  the  end  of  their  journey.  ''Lo,  I  am  with  you  always," 
etc. 

IX.  When  the  Ark  was  carried  into  the  Jordan,  the  waters 
divided  for  the  children  of  Israel  to  pass  through  to  the  promised 
land. 

32» 


S78 


HEAVEN  A  BETTER  COUNTRY. 


It  is  by  Christ  that  believers  safely  pass  through  the  Jordan  of 
death.  His  everlasting  covenant,  ordered  in  all  things  and  sure,  is  the 
ground  of  their  faith  and  hope.  Resting  on  him  they  will  have  peace, 
and  triumph,  and  joy,  and  an  abundant  entrance  administered  unto 
them  into  the  everlasting  kingdom.    1  Cor.  xv.  55 — 57. 

X.  The  presence  of  the  ark  conquered  every  opposing  power, 
and  was  ever  signalized  by  complete  triumph. 

It  overturned  the  walls  of  Jericho  when  carried  round  them  seven 
days.  So  shall  the  walls  of  Babylon  fall,  and  every  high  thing  that 
exalts  itself  against  God  be  cast  down  by  the  preaching  of  the  gos- 
pel, which  is  the  power  of  God  to  salvation.  He  shall  reign  from  sea 
to  sea,  etc. 

The  ark  overthrew  Dagon  of  the  Philistines  in  his  own  temple,  and 
broke  him  to  pieces.  So  by  Christ,  shall  all  the  idols  of  the  heathen 
utterly  perish.  He  will  destroy  the  Man  of  sin,  even  him  who  sits  in 
the  temple  of  God,  and  shows  himself  that  he  is  God  —  he  shall  be  de- 
stroyed by  the  spirit  of  his  mouth,  and  brightness  of  his  coming 
Christ  alone  shall  receive  the  worship  and  homage  of  all  the  nations, 
and  be  crowned  Lord  of  all.    Rev.  xi.  15. 

IMPROVEMENT. 

1.  No  one  can  be  happy  without  an  interest  in  Cffrist.  For  the 
ark  of  the  covenant  sanctified  the  places  to  which  it  came ;  and 
blessed  the  house  of  Obed-edom,  where  it  continued  for  a  short 
time.  So  it  is  the  presence  of  Christ  that  makes  holy  and  happy. 
2.  Constantly  approach  this  ark,  and  receive  the  richest  blessings 
deposited  there.  3.  Despise  not  Christ.  He  that  does  so  will 
perish.    See  the  case  of  Uzzah. 


LXIX.  — HEAVEN  A  BETTEE  COUNTRY. 

"  But  now  they  desire  a  better  country,  that  is,  a  heavenly."  —  Heb.  xi.  16. 

The  land  of  Canaan  was  a  glorious  land  —  the  land  of  promise  and 
high  expectation.    The  possession  of  it  animated  the  Israelites  in  all 

their' journeys.  But  the  Patriarchs  valued  heaven  more  that 

they  sought  by  faith,  accounting  themselves  strangers  and  pilgrims  on 

earth.    V.  13.  It  is  a  pleasing  feature  in  a  believer,  when  his  mind 

is  becoming  gradually  detached  from  this  world,  and  aspiring  after  a 
better  country,  that  is,  a  heavenly.  By  this  he  proves  his  regeneration 
by  the  Spirit,  being  born  from  above. 

I.    Heaven  is  a  better  Country. 

Heaven  has  various  appellations  in  Scripture.  It  is  called  mansions, 
my  Father's  house,  a  city,  a  kingdom,  a  temple,  an  inheritance,  the 
purchased  possession ;  and  here  a  country,  doubtless  in  allusion  to  tho 


HEA^'EN  A  BETTER  COUNTRY. 


879 


land  or  country  of  Canaan,  which  was  typical  of  heavenly  and  eternal 
rest. 

This  country  has  been  revealed.  **Life  and  immortality  have  been 
brought  to  light  by  the  gospel." 

It  is  impossible  to  give  an  adequate  description  of  its  unparalleled 
excellency  and  glory. 

In  what  respects  is  it  a  better  country  ? 

1.  Because  of  its  vastness  and  magnificence..  How  pc  flr  and  limited 
was  Caiijum  —  how  contracted  is  this  world,  or  any  of  the  planets, 
compared  with  Jehovah's  boundless  residence!  Whnt  is  worldly  gran- 
deur compfu-ed  to  the  grandeur  of  heaven  !  How  poor  its  crowns,  scep- 
tres, thrones,  etc. — Rev.  xxi.  If  one  soul  outweighs  this  world  in 
value,  how  valuable  must  be  a  heaven  of  redeemed  souls! 

2.  Because  it  has  never  been  revolutionized  by  sin.     True,  some  of  the 

angels  kept  not  their  first  state  but  the  atmosphere  of  heaven,  its 

employments,  etc.,  etc.,  have  never  been  scathed  by  sin.  It  retains  its 
pristine  beauty  and  glory.  Its  government  is  perfect.  The  best  govern- 
ments in  this  world  are  imperfect,  etc. 

3.  It  is  a  more  holy  country.  Satan  reigns  not  there.  No  depraved 
hearts  there.  No  polluted  associates  there.  No  prevailing  lusts  there. 
*' They  have  washed  their  robes,"  etc.  "They  are  without  fault  be- 
fore the  throne."    Rev.  xxi.  27. 

4.  It  is  a  happier  country.  Because  no  sin.  All  the  misery  t)f  this 
world  is  to  be  traced  to  sin.  No  bodily  disease  —  no  tempta- 
tions —  no  persecution  —  no  adversity  —  no  bereavements  —  no  death. 

5.  The  associations  are  more  refined,  exalted,  and  agreeable.  With 
angels,  and  the  spirits  of  just  men  made  perfect.  All  pure,  all  happy 
—  saints  will  know  each  other.    Shall  reign  with  Christ. 

Contrast  the  inhabitants  of  heaven  with  those  of  earth.  Here  they 
are  earthly,  sensual,  and  devilish.    This  is  a  world  of  commotion  and 

moral  evil  But  in  this  better  country  dwells  every  excellency  that 

can  ennoble  the  Christian. 

6-  Its  employments  are  better.  They  stand  in  the  immediate  presence 
of  the  Triune  Jehovah  —  they  are  favoured  with  peculiar  discoveries 
of  the  nature  and  perfections  of  God  —  and  with  the  great  mysteries 
of  providence  and  grace. 

7.  It  icill  abide  for  ever.  Every  thing  in  this  world  is  evanescent  — 
fadin<r  —  yea,  the  world  itself  slia.H  pass  away.  1  John  ii.  17.  But 
that  inheritance  is  incorruptible  —  that  crown  fades  not.  It  is  the 
everlasting  kingdom  of  our  Lord  Jesus  Christ.    1  Pet.  i.  4. 

II.    Believers  Desire  this  better  Country. 

•1.  Once  they  did  not.  They  were  content  with  this  world.  And  so 
it  is  with  all  the  unregenerate. 

2.  They  desire  this  country  because  they  are  regenerated  by  the  Spirit. 
It  is  natural  for  them  to  desire  it.  By  faith  in  the  blood  of  Christ  they 
have  a  title  to  it.    Their  names  are  written  in  heaven. 

3.  They  are  dissatisfied  with  thit  worlds  and  charmed  and  attracted  bf 
the  better  country. 


380 


THE  AXE  LAID  TO  ^ilK  ROOT. 


4.  They  express  their  desire  for  it  hy  constantly  engaging  in  ikon 
spiritual  exercises  which  are  akin  to  those  of  heaven.  They  love  prayer 
and  praise,  and  all  the  means  of  grace,  as  the  preparatives,  for  their 
heavenly  rest. 

Thus  they  imbibe  a  disposition  kindred  to  that  of  the  heavenly 
inhabitants. 

5.  T/iey  desire  it  as  the  result  of  constant  dependence  upon  Christ.  They 

hope  for  it,  and  daily  expect  to  enjoy  it. 

6.  They  desire  it  above  every  other  thing,  **  Whom  have  I  in  heaven 
but  thee  ?"  etc. 

IMPROVEMENT. 

1.  Have  we  seen  the  vanity  of  this  world,  etc.  2,  The  desire 
of  the  saint  will  soon  be  realized.  **  Your  salvation  is  nearer  than 
when  you  believed."  3.  Let  sinners  forsake  the  world  because 
unsatisfying  and  ruinous. 


.LXX.— THE  AXE  LAID  TO  THE  BOOT. 

"And  now  also  the  axe  is  laid  unto  the  root  of  the  trees ;  therefore  every  tree  which 
bringeth  not  forth  good  fruit,  is  hewn  down  and  cast  into  the  fire." — Matt.  iii.  10. 

The  Metaphor  is  taken  from  the  Keeper  of  a  vineyard,  who,  vrhen 
he  has  an  unfruitful  tree,  takes  the  axe,  and  cuts  it  down,  Luke  xiii.  9. 
 John  the  Baptist  reminds  the  Jews  of  their  disobedient  and  un- 
profitable conduct.  They  had  been  favoured  with  rich  and  distinguished 
privileges,  with  the  Levitical  worship,  the  ministry  of  the  prophets, 
and  had  seen  again  and  again  the  terrible  effects  of  disobedience,  yet 
they  had  made  little  improvement.  And  he  tells  them  that  the  time 
had  come  when  such  unfruitful  professors  should  be  removed  as  cum- 
berers  of  the  ground.    *'And  now  the  axe,"  etc. 

1.  Point  out  some  instances  in  which  the  axe  of  Divine  vengeance 
has  been  lifted  up  against  sinners y  and  which  may  now  he  said  to 
be  at  the  root  of  the  trees, 

1.  The  first  instance  is  the  deluge  of  the  antediluvian  world.  Gen.  vi. 
Noah  was  sent  to  warn  them,  but  they  regarded  him  not,  and  they 
were  hewn  down  as  unfruitful  trees. 

2.  Sodom  and  Gomorrah,  Gen.  xix.  14.  Lot  faithfully  admonished 
them  from  the  Lord.  They  were  refractory,  and  Divine  justice  cut 
them  down. 

3.  The  fate  of  Korah,  Dathan,  and  Ahiram.    See  Num.  xvi.  31. 

4.  The  destruction  of  Jerusalem.  Even  when  John  the  Baptist  uttered 
the  warning  voice,  the  axe  was  at  the  root  of  the  trees.  Such  an 
uwful  stroke  was  this,  that  it  cannot  be  equalled  in  history.  Tht 
Scripture  was  fulfilled,  Luke  axi.  6 ;  Matt.  xxiv.  21 ;  Luke  xxi.  24. 


god's  presence  conducting  to  heavenly  rest.  381 


5.  The  axe  of  Divine  vengeance  is  now  at  the  root  of  every  sinner^  ready 
to  strike  the  fatal  blow.  For  life  is  short  and  uncertain — and  death  may 
be  very  near.  As  it  respects  the  aged  and  infirm,  death  has  already 
begun  to  strike — the  tree  shakes,  and  gives  symptoms  of  its  approach- 
ing fall  —  another  stroke,  and  they  are  gone.  "There  is  but  a  step 
between  me  and  death." 

II.  The  objects  against  whom  this  axe  may  be  said  to  be  lifted  iqi. 
"Every  tree  that  bringeth  not,^'  etc.  Many  bring  forth  the  fruits 
of  sin  ;  but  how  few  those  of  holiness  ! 

1.  All  open  and  profane  sinners.  These  bring  forth  bad  fruit  —  wild 
grapes.    Isa.  iii.  10;  v.  4. 

2.  All  pray erless  Christians,  Many  who  would  thought  Christians, 
yet  live  without  prayer.    There  can  be  no  good  fruit  there. 

3.  Such  as  rest  satisfied  with  the  outward  form  of  religion,  but  deny  thr 
power  thereof,  Matt,  xxiii.  33. 

4.  Such  as  rest  in  their  former  attainments,  and  think  because  they 
once  had  good  desires  and  resolutions,  and  felt  their  minds  occasionally 
affected  with  Divine  things,  they  must  belong  to  the  people  of  ^od,  and 
Bhall  surely  arrive  in  heaven  at  the  last.  This  is  a  common  d<^ception 
which  Satan  injects  into  the  mind.    Jude  12. 

III.  The  awful  consequences  of  being  found  unfruitful. 

Death  is  the  executioner.  He  conducts  from  earth  to  the  bar  of  God  ; 
and  as  the  tree  falleth  so  it  lies,  etc.  He  that  is  holy  will  be  holy 
still;  he  that  is  filthy,"  etc.  As  death  leaves  us  so  judgment  finds  vs. 
What  an  influence  has  conduct  here  upon  our  future  destiny!  '*The 
wicked  shall  be  cut  off  from  the  earth,"  Prov.  ii.  22.  **The  wicked  ia 
driven  awaj'  in  his  wickedness." 

The  final  doom  is  avjfuL  *'And  cast  into  the  fire,  being  worthless," 
Eev.  xxi.  8;  Ps.  ix.  17.  This  is  a  doom  of  which  we  can  form  but  an 
imperfect  conception  ;  and  therefore  it  is  indescribable. 

It  is  one  of  severe  mental  agony — of  torturing  recollection — of  una- 
vailing regret — and  it  is  entirely  without  hope. 

What  meanest  thou,  0  sleeper?  Arise,  and  call  upon  thy  God,  lest 
thou  perish.  Turn  to  the  Lord  with  a  contrite  heart  —  look  to  Christ 
for  his  saving  grace,  and  to  the  Spirit  to  strengthen  thee  with  all  might 
by  his  Spirit  in  the  inner  man. 


LXXI.— GOD'S  PRESENCE  CONDUCTING  TO  HE  A- 
VENLY  REST. 

•My  presence  shall  go  irith  thee,  and  I  will  give  thee  rest."  — Ex.  xxxiii.  14. 

It  appears  from  this  chapter  that  the  situation  of  Moses  was  a  very 
uainful  one.  On  his  return  from  the  mount  where  he  had  intimate 
fellowship  with  God,  he  found  the  children  of  Israel  worshipping  th« 


882   god's  presence  conducting  to  heavenly  rest. 


golden  calf  which  they  had  made.    Jehovah  threatened  to  leave  them 

in  the  wilderness,  and  to  destroy  them.  The  people  were  so  alarmed 
that  they  instantly  stripped  themselves  of  their  ornaments,  and  wept. 
While  in  this  dreadful  dilemma,  God  called  Moses  to  enter  the  taber- 
nacle. There  Moses  interceded  for  them,  and  the  text  is  the  gra- 
cious answer  of  God  to  his  prayer. 

I.  Observe  the  analogy  in  the  condition  of  the  ancient 
Israelites,  and  God's  people  no^. 

There  is  a  striking  analogy  in  the  condition  and  circumstances  of 
ancient  Israel,  and  God's  Israel  now.  For  instance,  the  ancient  Isra- 
elites were  in  the  lan^  of  Egypt,  and  in  the  house  of  bondage.  It  was 
a  land  of  toil,  wretchedness,  and  misery.  God  mercifully  interposed 
and  delivered  them  from  the  yoke  of  the  oppressor.  Is  not  this  repre- 
sentative of  God's  people  now?  They  have  been  in  bondage  to  Satan, 
to  sin.  and  the  law.  But  God  by  his  marvellous  grace  has  made  them 
free.    Col.  i.  12,  13. 

The  children  of  Israel  journeyed  through  the  wilderness,  and  were 
subject  to  hunger,  thirst,  and  various  dangers.  And  what  is  this 
world  but  a  desert  through  which  all  true  believers  are  travelling?  It 
is  a  dre-jiry  desert,  beset  with  troubles  and  dangers  on  every  hand. 

The  Israelites  were  journeying  to  Canaan,  the  promised  land.  The 
land  promised  to  Abraham,  Isaac,  and  Jacob  —  that  goodly  land  which 
Moses  desired  to  see — "a  good  land,  a  land  of  brooks  of  water,  of 
fountains  and  depths  that  spring  out  of  valleys  and  hills ;  a  land  of 
wheat  and  barley,  and  wines,  and  fig-trees,  and  pomegranates,"  etc. 

Deut.  viii.  7 — 10.  Believers  are  journeying  to  that  heaven  of  which 

Canaan  was  but  a  faint  type.  It  is  a  "better  country,  that  is,  a  hea- 
venly" one.  It  has  been  purchased  and  prepared  by  Christ,  and  he 
prepares  all  his  people  for  it.  It  is  the  land  where  Jehovah  dwells 
and  reigns,  and  all  his  angels  and  saints  appear  with  him  there  in 
glory. 

But  numerous  enemies,  conflicts,  adversities,  afflictions,  and  death 
itself,  await  the  Christian  before  he  can  enter  the  heavenly  Canaan. 
*'It  is  through  much  tribulation  that  he  must  enter  the  kingdom  of 
God."  Hence  he  needs  the  Divine  presence  to  conduct  him  on  his 
journey. 

II.  The  Promised  Presence.  "  My  presence  shall  go  with  thee.'' 
The  presence  of  God  is  frequently  declared  in  the  Scriptures. 

1.  We  read  of  his  essential  presence.  His  universal  presence,  Ps. 
cxxxix.  7.  His  presence  pervades  all  space.  His  perfections  and  glory 
are  displayed  everywhere.  "Do  not  I  fill  heaven  and  earth,  saith  the 
Lord  ? " 

2.  God  manifested  his  presence  symholically.  To  Mose;?  he  appeared  in 
the  bush.  To  the  Israelites  he  appeared  in  a  pillar  of  cloud  by  day, 
and  in  a  pillar  of  fire  by  night.  In  the  temple  the  bright  cloud  of  the 
presence  of  the  Lord  filled  the  house.  In  a  symbolical  way  he  mani- 
fested his  presence  on  the  day  of  Pentecost,  Acts  ii. 

3.  The  Scriptures  also  record  God's  judicial  presence.  Hence  he  has 
come  down  from  heaven  in  terrible  majesty  t(  punish  the  nations  of  the 


god's  presence  conducting  to  heavenly  rest.  383 


earth.  How  awful  his  appearance  at  the  deluge  —  at  the  destruction 
of  Sodom  and  Gomorrah !  etc.  It  is  thus  that  God  comes  near  to  the 
wicked  in  judgment,  Mai.  iii.  5. 

4.  Also  God's  Providential  presence.  By  this  he  is  present  with  all  hia 
creatures  ;  providing  for  their  wants  and  necessities,  and  causing  his 
sun  to  shine  upon  the  evil  as  well  as  upon  the  good,  etc.  But  there  is 
a  special  providence  which  watches  over,  defends,  and  guides  his  saints, 
Matt.  vi.  27.    This  leads  us  to  observe, 

6.  That  God's  presence  is  of  a  gracious  character.  As  sinners,  he  is 
far  from  us,  and  we  are  far  from  him.  "  But  we  are  made  nigh  by  the 
blood  of  Christ."  Now  his  presence  is  felt  and  enjoyed  in  his  house,  in 
his  ordinances,  in  the  closet,  etc. 

God  therefore  by  his  gracious  promises  says  to  his  people, — 

My  comforting  presence  shall  go  with  thee.  Is  the  sinner  penitent  ? 
He  will  appear  to  heal  his  broken  heart  and  forgive  all  his  sins.  He 
will  comfort  the  returning  prodigal,  and  throw  around  him  the  arms  of 
compassion.  Is  the  Christian  afflicted  —  a  mourner?  He  will  appear 
as  the  God  of  comfort  and  consolation,  2  Cor.  i.  3,  4. 

My  protecting  presence  shall  go  with  thee.  The  way  to  heaven  is  full 
of  enemies  and  dangers.  But  God  is  a  sun  to  shine  upon  their  patk, 
and  a  shield  to  defend  them,  Gen.  xvii.  1, 

My  supporting  presence  shall  go  with  thee.  In  how  many  conflictb, 
distresses,  straits,  do  believers  need  support !  How  sweet  then  is  the 
promise,  "My  presence"!  etc.    Isa.  xli.  10. 

My  guiding  presence  shall  go  with  thee.  It  is  not  in  man  to  direct  his 
steps.  Thus  he  guided  Israel  through  the  intricate  paths  of  the  wilder- 
ness ;  and  he  will  guide  his  people  safely  across  the  desert  of  this  world. 
See  Ps.  XXV.  9;  cxliii.  10;  Ixxiii.  23,  24. 

My  communing  presence  shall  go  with  thee.  John  xiv.  16,  17.  I  will 
hear  thy  prayers;  I  will  commune  with  thee  from  off  the  mercy-seat. 
Thou  shalt  see  my  power  and  glory  in  the  sanctuary.  "In  all  places 
where  I  record  my  name,  I  will  come  unto  you  and  bless  you." 

My  presence  shall  ever  go  with  you.  "  I  will  never  leave  you,  nor 
forsake  you."  To  a  time  of  old  age,  to  your  grey  hairs,  to  your  strug- 
gle  with  death,  my  presence  shall  go  with  you — and  after  your  last 
conflict  and  victory,  I  will  give  you  rest. 

III.  The  Promised  Rest.    "  I  will  give  thee  rest.'' 
As  it  respected  Israel,  it  implied  a  quiet  resting-place  in  the 
land  of  Canaan.    There  they  had  done  with  all  the  toils  of  the 
wilderness,  and  enjoyed  the  fertility  and  beauty  of  that  "  goodly 
land." 

Canaan  was  a  type  of  heaven,  because, 

1.  It  was  the  pro?nised  land.  During  a  period  of  400  years  the  pos- 
terity of  Abraham  had  their  hopes  directed  towards  it  as  the  country 
which  God  had  promised  to  bestow  upon  his  chosen  people  as  a  pos- 
session, where  they  should  serve  him,  and  enjoy  his  favour.  Gen.  xii. 
7;  xiii.  15. 

Thus  believers  are  promised  a  possession  in  that  better  country,  that 
18^  a  heavenly  one,  John  xiv.  2,  3;  Col.  i.  5. 


384        CHARACTER  AND  PORTION  OF  GOD'S  PEOPLE. 


2.  It  was  the  land  in  which  the  Israelites  should  evjoy  rest  and  peaet 
after  all  their  toils,  warfare,  and  journeyings  should  be  ended.  Deut. 
xii.  9 ;  Ps.  xcv.  11. 

And  in  heaven,  the  glorified  saints  shall  rest  from  sin,  and  all  its  con- 
sequences— from  afflictions — from  temptation — from  persecution — and 
from  death. 

And  being  admitted  into  the  immediate  presence  of  God  to  worship, 
they  shall  pass  a  perpetual  sabbath  in  those  elevations  of  pure  devotion 
whii  h  the  sublimest  moments  of  our  happiest  days  here  can  teach  ua 
but  imperfectly  to  conceive.  For  being  free  from  sin,  from  sorrow, 
and  the  curse,  they  shall  have  access  to  the  throne  of  God,  and  *' serve 
him  day  and  night  in  his  temple,  and  he  that  sitteth  on  the  throne  shall 
dwell  among  them,"  etc.    Rev.  vii.  15 — 17. 

The  land  of  Canaan  was  a  type  of  heaven  because  it  was  an  inherit- 
ance  freely  bestowed  vpon  them,  a  gift  which  flowed  wholly  from  the  good 
pleasure  of  God  ;  and  in  this  respect  it  was  a  figure  of  "  the  inheritance 
of  the  saints  in  light,"  Col.  i.  12  ;  Acts  xxvi.  18.  *' Eternal  life  is  the 
free  gift  of  God,  through  Jesus  Christ  our  Lord,"  Rom.  vi.  23.  And  in 
every  part  of  the  salvation  of  sinners,  the  grace  of  God  reigns  to  the 
exclusion  of  all  worthiness  in  the  creature,  Eph.  ii.  8,  9. 

IMPROVEMENT. 

1.  We  must  be  Israelites  indeed,  etc.,  before  we  can  lay  claim 

to  this  promise.  2.  How  miserable  the  state  of  those  persona 

who  pass  through  life  without  the  presence  of  God!  3.  How 

cheering  the  prospect  of  Christians  I  They  are  journeying  to  the  rest. 


LXXII  CHARACTER  AND  PORTION  OF  GOD'S 

PEOPLE. 

"0  how  great  is  thy  goodneps,  which  thou  hast  laid  up  for  them  that  fear  thee, 
which  thou  haat  wrought  for  them  that  trust  in  thee  before  the  sons  of  men."  —  Ps, 
xxxi.  16. 

The  goodness  of  Deity  is  a  delightful  theme,  and  forms  the  principal 
glory  of  the  Divine  character.  Great  as  he  is  in  majesty,  power,  and 
dominion,  he  prefers  to  be  known  as  the  God  of  love  and  of  all  grace ; 
for  mercy  is  his  chief  delight.  The  ordinary  goodness  of  God  ex- 
tends to  all;  for  *'his  tender  mercies  are  over  all  his  works:"  but 
there  is  a  special  goodness  which  is  enjoyed  only  by  his  people,  and  of 
this  the  text  speaks. 

I.  The  Character  of  God^s  People:  "them  that  fear  thee;* 
"  them  that  trust  in  thee  before  the  sons  of  men.'* 

The  union  of  these  two  principles  is  what  constitutes  the  Chris- 
tian character. 


CHARACTER  AND  PORTION  OF  GOD's  PEOPLE.  385 


1.  They  fear  God,    The  fear  of  God  is  frequently  put  for  the  whole 
©f  religion,  Mai.  iii.  16.    "Then  they  that  feared  the  Lord,"  etc. 

There  is  a  fear  which  is  of  a  slavish  kind,  and  which  torments  the*  ♦ 

Boul,  Rom.  viii.  5.  But  this  is  not  the  fear  intended  in  the  text. 

Sinners  fear  the  effects  of  their  deeds  in  a  future  state;  they  have  an 
evil,  a  defiled  conscience,  and  a  fearful  looking  for  of  judgment.  From 
all  this  believers  have  been  delivered,  Rom.  viii.  1. 

It  is  a  filial  fear — a  child-like  fear,  accompanied  by  faith,  hope,  and 
love,  Ps.  xxxiv.  9.    It  is  the  effect  of  Divine  operation.    **  I  will  put 

my  fear  into  their  hearts."  This  fear  is  a  powerful  preserva,tive 

from  sin.    *'Fear  the  Lord  and  deport  from  evil,"  Prov.  iii.  7.  it 

stimulates  to  holy  obedience,  Ps.  cxii.  1 — 3. 

2.  They  trust  in  God.  **Them  that  trust  in  thee."  They  feel  their 
own  unworthiness — their  own  weakness  and  insufficiency.  They  trust 
in  God  through  Christ,  who  is  the  way  to  the  Father.  They  trust  him 
for  all  the  purposes  of  salvation  —  in  every  time  of  need  —  in  prospect 
of  death  and  eternity. 

This  distinguishes  real  believers  from  Pharisees,  whose  religion  is  all 
fear,  and  whose  services  result  from  the  mere  dread  of  future  misery. 
They  would  neither  serve  God,  nor  do  any  thing  to  please  him,  but  for 
this,  or  the  hope  of  being  well  rewarded.  In  the  same  way  real  Chris- 
tians are  distinguished  self-confident  antimonians,  whose  religion  is 
nothing  but  unfounded  assurance,  and  an  arrogant  assumption  of  the 
promises,  unaccompanied  by  the  fear  of  God. 

Z,  Their  conduct  is  manifest  and  exemplary.  They  **fear  God,  and 
trust  in  him  before  the  sons  of  men."  They  are  not  ashamed  of  their 
religion.  They  show  to  the  world  what  they  are.  They  are  the 
lights  of  the  world."  They  are  not  intimidated  by  persecution,  being 
fully  persuaded  in  their  own  minds  that  religion  is  the  one  thing  need- 
ful. This  honours  God,  and  God  will  honour  them.  Their  conduct 
reproves  the  world,  and  they  are  God's  witnesses  against  it.  Mark 
viii.  38 ;  Luke  ix.  26. 

II.  What  God  has  laid  up  and  wrought  out  for  his  people. 
**  0  how  great,''  etc. 

God  is  good  to  all  his  creatures  in  the  supply  of  all  their  tem- 
poral wants  and  necessities.  The  Lord  is  good  to  all,  and  his 
tender  mercies  are  over  all  his  works.''  But  this  goodness  is 
peculiar  and  special  to  the  people  of  God  only.  For  them  alone  it 
18  laid  up,  and  wrought  out. 

1.  There  is  much  temporal  good  laid  up  for  them.  God  feeds  the 
fowls  of  the  air,  etc.,  and  will  he  not  take  care  of  his  people  ?  Matt.  vi. 

Casting  all  your  care  upon  him  ;  for  he  careth  for  you."  * 

2.  There  is  an  infinite  amount  of  spiritual  good  laid  up  and  wrought 
out  for  them. 

(1)  See  this  in  the  work  of  Redemption.   Rom.  v.  6 — 8;  Eph.  i.  7; 
John  iii.  16.    No  goodness  ever  equalled  this. 

(2)  See  it  in  the  blessings  of  Redemption.  Pardon  for  every  offence- 
justification  from  all  condemnation — enlightenment  by  the  Holy  Spirit 
*-his  teaching,  sanctifying,  and  comforting  influence. 

33  £ 


386 


CHRIST  THE  GOOD  SHEPHERD. 


(3)  See  it  in  the  sufficiency  of  Divine  grace  for  every  time  of  need.  Tsa. 

xxvi.  4;  xli.  10:  2  Cor.  xii.  9.  In  all  his  conflicts  and  distresses, 

how  much  the  Christian  needs ! 

3.  But  this  goodness  refers  especially  to  a  future  state.  0  how  great 
is  thy  goodness  which  thou  hnst  laid  up  in  heaven  It  is  the  inherit- 
ance, 1  Pet.  i.  4. — It  is  the  building  of  God,  2  Cor.  v.  1. — Mansions  of 
rest,  John  xiv.  1,  2. — Crowns  of  glory  are  laid  up,  1  Pet.  v.  4. — A  ful- 
ness of  joy  is  prepared,  Ps.  xvi.  14. 

III.  The  Magnitude  of  this  goodness:  "  0  how  great,"  etc. 

1.  Great  in  the  contrivance  and  arrangement  of  ity  Rom.  ii.  33.  It  was  • 
<Maid  up"  in  the  councils  of  heaven. 

2.  Great,  if  we  consider  the  guilt  and  wretchedness  of  its  recipients. 
They  are  lost,  ruined,  and  undone.  How  great  is  that  goodness  which 
could  provide  for  the  pardon  of  all  their  sins — the  moral  renovation  of 
their  nature,  and  for  perfecting  the  work  of  grace  with  a  crown  of 
glory ! 

3.  The  abundant  provision  ^/vh\ch  God  has  made  for  his  people,  affords 
a  still  greater  display  of  his  mercy.  It  is  what  eye  hath  not  seen,  nor 
ear  heard,  etc. ;  exceeding  abundantly  above  all  that  we  can  ask  or 
think;  Col.  i.  19. 

4.  The  security  of  it.    It  is  deposited  in  safe  hands.    God  himself  has 
laid  it  up,  and  he  himself  will  give  the  inheritance. 

5.  Its  free  dispensation,  without  money  and  without  price  ;  yet  in  a 
manner  corresponding  with  infinite  wisdom. 

IMPROYEMENT. 

1.  Pray  for  a  rich  and  joyful  participation  in  this  goodnf^ss 
now.  The  greater  part  of  the  portion  is  still  to  come,  yet  in  every 
time  of  need  a  present  supply  is  given,  sufficient  to  carry  us  to  our 
journey's  end,  and  to  give  us  a  foretaste,  and  an  earnest  of  the 
future  inheritance.  —  2.  Be  grateful  for  this  goodness,  which  was 
wrought  out  by  the  gracious  purposes  of  God,  and  the  sacrificial 
death  of  Christ.  This  goodness  was  wrought  out  by  the  agony  in 
the  garden,  by  the  bloody  sweat,  and  by  the  terrible  inflictions  of 
Pivine  wrath  when  nailed  to  the  ignominious  tree. 


LXXIIL  — CHUIST  THE  GOOD  SHEPHERD. 

"I  am  the  good  Shepherd,  and  know  my  sheep,  and  am  known  of  mine." — Johh 
X.  14. 

This  is  not  the  language  of  self-adulation  ;  but  of  sincerity  and  truth 
on  the  part  of  Christ,  and  of  gracious  intimation  to  his  people.  Jesua 
Christ  was  never  known  to  boast;  for  he  was  **meek  and  lowly  Id 
heart."    He  merely  proclaims  his  own  character  in  the  text. 


CONSTANCY  IN  PRAYER.  887 

I.  The  Character  of  Christ.    "I  am  the  good  Shepherd." 

1.  He  is  goodness  itself.  "God  is  love.'*  "He  delighteth  in 
mercy."  And  this  goodness  is  the  source  of  all  the  good  he  manifests- 
towards  his  flock. 

2.  He  has  purchased  his  flock  by  the  shedding  of  his  blood.  They 
are  a  redeemed  people.    Acts  xx.  28. 

3.  He  feeds  them.  In  the  green  pastures  of  his  word,  church,  ordi- 
nances, etc.  Ps.  xxiii.  1.  2. 

4.  He  guides  them.  They  are  ignorant  —  short-sighted,  etc.  He 
guides  them  by  his  Providence,  word,  and  Spirit. 

6.  He  defends  them.    Ps.  lix.  9,  16;  xciv.  22 

II.  His  Knowledge  of  his  People. 

1.  He  distinguishes  them  from  others.    **And  know  my  sheep." 
(1)  He  has  chosen  them.  (2)  He  has  drawn  them  to  his  fold. 

(3)  He  has  formed  in  them  his  image. 

2.  He  knows  them  individually — In  their  various  situations,  and 
circumstances  of  life. 

III.  Their  Knowledge  of  Him.    "And  am  known  of  mine.'' 

1.  They  know  and  value  His  person.  2.  They  know  his  will.  

8.  They  know  his  voice.  4.  They  know  his  present  power  to  save 

them.  5.  They  know  his  intentions  as  to  the  future. 

IMPROVEMENT. 

1.  How  condescending  is  Christ's  love! — 2.  How  necessary  ia 
Belf-examination  1 — 3,  How  blessed  is  the  true  believer's  condition ! 


LXXIV.— CONSTANCY  IN  PRAYER. 

"  Praying:  always  with  all  prayer  and  supplication  in  the  Spirit,  and  watching  there^ 
unto  with  all  perseverance  and  supplication  for  all  saints."  —  Eph.  Ti.  18. 

Prater  is  the  Christian's  **  vital  breath.'*    It  is  a  part  of  spiritual 

life.  Prayer  is  indispensable.    Without  it  we  shall  be  miserable, 

weak,  and  helpless,  and  ever  liable  to  be  cast  down  by  Satan.  In 

the  context  the  Apostle  refers  to  the  formidable  enemies  of  believers, 
and  urges  them  to  avail  themselves  of  the  Divine  armour  provided, 
which  he  specifies,  ver.  11,  etc.  The  weapon  of  All-prayer  is  the  sub 
ject  of  the  text.  Without  this  all  the  others  would  be  of  no  avail;  in 
fact,  without  it  they  could  not  be  used  at  all. 

The  Apostle  contemplates  a  Christian  soldier  fully  armed,  ready  foi 
battle,  and  exhorts  them  in  that  condition  to  look  up  to  God  for  success 
in  warfare.    As  it  was  the  custom  of  the  Grecian  armies,  before  battle, 


888 


CONSTANCY  IN  PRATER. 


to  offer  prayers  to  the  gods  for  tbeir  success,  the  apostle  shows  thai 
these  spiritual  warriors  must  depend  on  the  Captain  of  their  salvation, 
and  pray  with  all  prayer  for  triumph  over  all  their  foes.  He  alone  can 
gave,  and  he  alone  can  destroy  all  Satan's  machinations. 

1.  The  Apostle  urges  the  Performance  of  Prayer. 

Prayer  does  not  consist  in  any  form  of  words — nor  in  any  extempore 
addresses.  These  may  be  very  correct,  expressive,  and  eloquent;  yet 
they  will  be  of  no  avail  without  the  heart.  Prayer  is  prompted  by  a 
deep  conviction  of  need  —  a  deep  conviction  that  God  alone  can  supply 
that  need,  and  an  application  by  faith  in  the  Redeemer  for  the  bless- 
ings required.  In  short,  prayer  is  the  desire  of  the  soul  going  out 
after  God,"^  whether  in  a  form,  or  without  one.  *'As  the  hart  pant- 
eth,"  etc.  Ps.  xlvii.  1.  Hannah  of  old  prayed  in  her  heart,  1  Sam 
i.  13,  etc. 

Prayer  might  also  be  represented  as  consisting  of  Adoration^  (>r 
reverencing  of  God — Thanksgiving,  for  the  mercies  bestowed  —  Confes- 
sion of  sins  committed  —  and  Petition,  or  pleading  for  needful  grace  in 
the  name  of  Jesus  Christ. 

2.  Prayer  must  be  constant.    "  Praying  always." 

Wherever  we  are,  whatever  we  are  doing,  in  all  conditions  of  life,  we 
must  pray.  Happy  is  the  Christian  who  has  his  heart  ready  for  prayer ! 
**  In  every  thing,  by  prayer  and  supplication,  with  thanksgiving,  let 
your  requests  be  made  known  unto  God,"  Phil.  iv.  6.  "Pray  without 
ceasing."    1  Thess.  v.  17. 

A  number  of  ministers  were  assembled  for  the  discussion  of  difficult 
questions,  and  it  was  asked,  how  the  command  to  "pray  without  ceas- 
ing" could  be  complied  with?  Various  suppositions  were  started,  and 
one  of  the  number  was  appointed  to  write  an  essay  upon  it,  to  be  read 
at  the  next  monthly  meeting ;  which  being  Overheard  by  a  plain,  sensi- 
ble servant-girl,  she  exclaimed,  *'Whiit!  a  whole  month  wanted  to  tell 
the  meaning  of  that  text!  it  is  one  of  the  easiest  texts  in  the  Bible." 

Well,  well,"  said  an  old  minister,  "Mary,  what  can  you  say  about  it? 
how  do  you  understand  it;  can  you  pray  all  the  time?"  *'0  yeSj  sir." 
♦*  What,  when  you  have  so  many  things  to  do?"  "Why,  sir,  the  more 
I  have  to  do,  the  more  I  can  pray."    "Indeed?  well,  Mary,  do  let  us 


*  An  old  divine  has  the  following  beautiful  passage  on  the  approach  of  prayer  to  the 
mercy-seat,  and  her  success  there. — "Hope  calls  to  prayer,  and  says  — '  Lo.  here  is  a 
messenger  speedy,  ready,  trusty,  knowing  the  way.  Ready  ;  you  can  no  sooner  cjill 
her  than  she  comes.  Speedy;  she  flies  faster  than  eagles,  as  fast  as  angels.  Trusty; 
"What  embassage  soever  you  put  in  her  tongue,  she  delivers  with  faithful  secresy.  Phe 
"knows  the  way  to  the  throne  of  mercy;  and  never  faints  till  she  comes  to  the  chamber 
of  the  royal  presence.  Prayer  hath  her  message.  Away  she  flies,  borne  on  the  sure 
and  swift  wings  of  faith  and  zeal,  wisdom  having  given  her  a  charge,  and  hope  a  bles.s- 
ing.  Finding  the  gate  shut,  she  knocks  and  cries;  •Open,  ye  gates  of  righteousness, 
and  he  ye  open,  ye  everlasting  doors  of  glory,  that  I  may  enter,  and  deliver  to  the  King 
of  Jerusalem  my  petition.'  Jesus  Christ  hears  the  knock,  opens  the  gate  of  mercy, 
attends  her  suit.'promiseth  her  infallible  comfort  and  redress.  Back  returns  prayer, 
laden  with  consolation.  She  hath  a  promise,  and  she  delivereth  it  into  the  hands  of 
faith  —  that  were  our  enemies  more  in  number  than  the  locusts  of  Egyvt,  and  more 
strong  than  the  giants,  the  sons  of  Anak,  yet  power  and  mercy  shall  fight  for  us,  and 
we  shall  be  delivered.  Pass  we  then  through  fire  and  water— through  all  dange)  s  and 
difficulties,  yet  we  have  a  messenger  holy,  happy,  acceptable  to  3od:  that  never  ?omef 
back  without  comfort  —  that  me&sen^or  i&,  Flayer 


CONSTANCY  IN  PRAYER. 


38& 


know  how  it  is,  for  most  people  think  otherwise.'*  Well,  sir,"  said 
the  girl,  "when  I  first  open  my  eyes  in  the  morning,  I  pray  that  the 
Lord  would  open  the  eyes  of  my  understanding ;  and  while  I  am  dress- 
ing, I  pray  that  I  may  be  clothed  with  the  robe  of  righteousness;  and 
when  I  have  washed  me,  I  ask  for  the  washing  of  regeneration ;  and 
as  1  begin  to  work,  I  pray  that  I  may  have  strength  equal  to  my  day ; 
and  when  I  begin  to  kindle  up  the  fire,  I  pray  that  God's  work  may 
revive  in  my  soul ;  and  as  I  sweep  out  the  house,  I  pray  that  my  heart 
may  be  cleansed  of  all  impurities  ;  and  while  preparing  and  partaking 
of  my  breakfast,  I  desire  to  be  fed  with  the  hidden  manna,  and  the 
sincere  milk  of  the  Word;  and  as  I  am  busy  with  the  little  children,  I 
look  up  to  God  as  my  Father,  and  pray  for  the  spirit  of  adoption  that  I 
•nay  be  his  child ;  and  so  on  all  day :  every  thing  I  do  furnishes  me 
with  a  thought  for  prayer,"  "Enough,  enough,"  cried  the  old  divine, 
*' these  things  are  revealed  to  babes,  and  often  hid  from  the  wise  and 
prudent.  Go  on,  Mary:  'pray  without  ceasing;'  and  as  for  us,  my 
brethren,  let  us  bless  the  Lord  for  this  exposition,  and  remember  that 
he  has  said,  *  the  meek  will  he  guide  in  judgment.' "  After  this,  the 
essay  was  considered  unnecessary. 

There  are  some  special  seasons  for  prayer,  which  call  for  more  than 
ordinary  exercise  —  which  require  fervency  and  perseverance : — 

(1)  When  the  Christian  has  great  duties  to  perform.  Then  he  must  pray 
for  help.  It  is  a  time  of  need.  The  Apostle  Paul  regarded  the  duties 
of  his  office  to  be  great,  and  therefore  he  prayed,  and  requested  the 
prayers  of  others;  "  Brethren,  pray  for  us."  "Praying  always — and 
for  me,  that  utterance  may  be  given  unto  me,"  etc.  Eph.  vi.  18,  19. 
We  need  omnipotence  to  help  us  to  do  the  Lord's  work. 

(2)  When  the  Christian  has  to  endure  afflictions  *  The  Psalmist  was 
afflicted,  and  it  brought  him  to  the  throne  of  grace:  Ps.  xxv.  16;  cxix. 
107;  James  v.  13. 

(8)  When  sin  abounds,  and  the  flood-gates  of  wickedness  are  let  loose. 
So  Hezekiah  prayed ;  Isa.  xxxvii.  15. 

(4)  In  the  time  of  persecution  and  distress.  When  Haman  plotted  the 
destruction  of  the  Jews,  they  prayed.  When  Esau  came  out  to  meet 
Jacob,  Jacob  prayed  for  protection  and  deliverance  ;  Gen.  xxxii.  9,  etc. 
When  Peter  was  in  prison,  the  church  prayed ;  Acts  xii.  5. 

(5)  In  the  hour  of  temptation.    When  Christ  was  assaulted,  and  his 


*  Believers  are  afflicted  as  other  men.  They  endure  pains  and  weakness  of  body- 
domestic  trials— family  bereavements — worldly  losses — and  distress  of  mind.  In  addi- 
tion to  all  these,  which  are  the  common  sorrows  of  our  race,  they  hove  trials  peculiar 
to  themselves.  Many  are  the  afflictions  of  i  he  righteous.  These  afflictions  do  not 
proceed  from  chance,  nor  do  they  proceed  from  the  will  of  a  capricious  and  despotic 
tyrant.  They  are  the  chastisements  of  a  father's  hand  —  the  proofs  of  paternal  love. 
What  then  should  be  our  <;ondu<^t  under  them'  We  should  pray.  Pray  in  submission 
to  the  Divine,  will,  that  your  afflictions  he  removed.  Take  as  your  examples  David, 
Jonah.  Hezekiah,  Maiiasseh.  Paul,  and  even  Christ  himself  Pray  for  grace  to  endurt 
affliction  while  it  continues,  so  as  to  glorify  God.  Certain  graces  thrive  best  in  affliction. 
Gold  shines  brij^htest  when  burnished.  Stars  are  most  lustrous  in  the  darkness  of 
night.  Spices  emit  their  sweetest  odours  when  bruised.  So  patience  —  meekness  — 
acquiescence  in  the  will  of  God,  are  most  conspicuous  in  the  time  of  affliction.  Praj/ 
that  ytiur  affl  cHons  may  be  suvcfijicd.  Sanctified  afflictions  are  among  the  best  bless- 
ings of  the  new  covenant.  What  a  mercy  that  we  can  pray,  even  in  the  darkest  hour  I 
Avail  yourself,  my  friend,  of  this  relief.  *  The  returns  of  prayer  will  be  more  precioua 
than  tlie  richest  cargoes — more  refreshing  than  the  most  genial  showers  —  ty pet*  au4 
foretastes  of  heaven. 

33* 


390 


CONSTANCY  IN  PRAYER. 


hour  wa«  come,  etc.,  be  prayed  earnestly.  Matt,  xxvi.  44.  When  Paul 
was  buffeted  with  the  thorn  in  the  flesh,  he  prayed ;  2  Cor.  xii.  8,  etc. 

3.  The  exhortation  comprehends  various  kinds  of  prayer. 
With  all  prayer.'' 

It  may  embrace  prayer  performed  in  public,  in  the  family,  in  the 
closet,  in  business,  on  the  way,  in  the  heart  without  a  voice,  and  with 
the  voice  from  the  heart..  All  these  are  necessary  to  the  genuine  Chris- 
tian ;  and  he  whose  heart  is  right  with  God  will  embrace  every  oppor- 
tunity for  prayer.  Mr.  Wesley  says,  "Some  there  are  who  use  only 
mental  prayer  or  ejaculations,  and  think  they  are  in  a  state  of  grace, 
and  use  a  way  of  worship  far  superior  to  any  other ;  but  such  only 
fancy  themselves  to  be  above  what  is  really  above  them ;  it  requiring 
far  more  grace  to  be  enabled  to  pour  out  a  fervent  and  continued  prayer 
than  to  olfer  up  mental  aspirations. 

Praying  with  all  prayer  and  supplication.^^  There  is  a  difference  in 
the  Greek  between  the  word  prayer  and  the  word  supplication.  Some 
think  the  former  means  prayer  for  the  attainment  of  good ;  the  latter 
prayer  for  averting  evil.  Supplication,  however,  seems  to  mean  prayer 
continued  in  strong  and  incessant  pleading,  till  the  evil  is  averted,  or 
the  good  communicated — wrestling  like  Jacob — pleading  earnestly  with 
the  Lord.  "  The  kingdom  of  heaven  sulfereth  violence,  and  the  violent 
take  it  by  force." 

4.  Prayer  must  he  dictated  by  the  Spirit,      Praying  in 

the  Spirit."  The  Spirit  was  promised  by  Christ;  John  xiv.  16; 
xvi.  7,  14,  etc.    Matt.  vii.  11. 

We  need  the  assistance  of  the  Spirit.  Our  infirmities  render  it  neces- 
sary. Rom.  viii.  26.  Our  infirmities  will  be  assisted.  Let  us  not 
pray  in  the  strength  of  our  genius,  or  our  natural  eloquence — but  seek 
the  aid  of  the  Spirit. 

5.  Vmyer  must  he  combined  with  watchfulness,  **And  watch- 
ing thereunto.'' 

Watching  that  you  may  be  assisted  to  pray  —  watching  against  im- 
proper motives  to  pray — watching  the  movements  of  your  enemies,  lest 
they  should  surprise  you  —  watching,  striving  with  your  prayers  to 
accomplish  at  least  some  of  the  good  you  seek  —  watching  over  your 
conduct,  words,  and  actions,  that  they  be  suitable  to  praying  persons — • 
watching,  waiting,  wrestling  for  answers  to  your  prayers.  Hence  the 
Redeemer  said,  "  What  I  say  unto  one,  I  say  unto  all,  Watch." 

6.  The  A'postle  Tecommends  perseverance  in  prayer,  With  all 
perseverance." 

Being  always  intent  on  your  object,  and  never  losing  sight  of  your 
danger  and  interest.  The  word  implies  stretching  out  the  neck,  and  look- 
ing about,  in  order  to  discern  an  enemy  at  a  distance.  Never  give 
over  praying,  though  God  may  not  answer  you  immediately.  "The 
vision  is  for  an  appointed  time,"  etc.  Hab.  ii.  3 ;  Luke  xviii,  1.  Spirit* 
ual,  heavenly  blessings  are  worthy  of  perseverance. 


CONSTANCY  IN  PRAYER. 


391 


7.  Prai/er  is  not  to  be  selfish. 

Pray  for  ourselves  in  the  first  instance ;  but  forget  not  the  saints  — 
forget  not  ministers  —  pray  for  all  the  church.  See  text  and  following 
Verse. 

IMPROVEMENT. 

Pray  according  to  the  will  of  God.    1  John  v.  14. 
Let  not  sin  be  indulged,  or  unrepented  of.    Ps.  Ixvi.  18. 
Pray  in  faith.   Unbelief  hinders  success  in  prayer ;  James  i.  16. 
Pray  in  the  name  of  Christ.    Depend  upon  his  mediation,  and 
intercession. 


MATERIALS  OF  THOUGHT  FOR  THE  PRECEDING  OUTLINE. 
Christ  prayed. 

The  Lord  Jesus  was  a  man  of  prayer.  He  came  to  do  his  Father's 
will,  and  his  prayers  had  reference  to  his  life-work.  He  knew  the 
Divine  mind;  hence  his'prayers  were  always  in  harmony  with  it,  and 
were  put  up  in  faith.  He  prayed  in  public  and  in  private;  but  more 
in  the  latter  way  than  in  the  former.  In  public  his  prayers  are  short  ; 
but  in  private  he  continued  all  night  in  prayer  to  God."  Hej^rayed 
for  himself  —  for  his  friends  —  and  for  his  persecutrrs  and  foes.  He 
prayed  always,  and  maintained  a  constant  habit  of  communion  with 
his  Father.  In  this,  as  in  the  other  parts  of  his  life,  he  has  set  us  an 
example  Many  are  the  temptations  to  neglect  prayer ;  especially  pri- 
vate prayer.  Many  excuses  are  ready  to  abridge  it,  if  not  to  slip  it 
entirely.  We  may  plead  cares,  calls,  fatigue.  Let  us  think  of  Jesus. 
He  never  allowed  the  pressure  of  engagements  (and  his  was  a  busy  life) 
to  cheat  him  out  of  his  season  for  prayer.  If  he  found  this  exercise 
so  important,  how  essential  must  it  be  to  us!  the  nearer  we  come  to 
him  in  his  solitary  devotions,  the  more  shall  we  be  like  him  in  his  publio 
life.  Prayer  will  give  us  power  with  God  and  with  men.  We  shall  ex- 
perience the  fulfilment  of  that  promise,  *'  My  Father  which  seeth  in 
secret  shall  reward  thee  openly.*'  • 

Success  in  Prayer. 

Shortly  after  the  settlement  of  the  Pilgrim  Fathers  in  New  England, 
they  were  visited  by  a  long  and  terrific  drought.  Providence  seemedt 
to  frown  upon  them,  and  threaten  their  destruction.  In  their  distress 
they  appointed  a  day  of  fasting  and  prayer;  and  thus  one  of  them- 
selves records  the  result  of  their  united  supplications: — "0!  the  mercy 
of  our  God,  who  was  as  ready  to  hear  as  we  to  ask!  for  though  in  tho 
morning,  when  we  assembled  together,  the  heavens  were  as  clear,  and 
the  drought  was  as  likely  to  continue,  as  ever  it  was,  yet  (our  exercise 
continuing  some  eight  or  nine  hours)  before  our  departure  the  weather 
was  overcast,  the  clouds  gathered  together  on  all  sides,  and  on  the  next 
morning  distilled  such  soft,  sweet,  and  moderate  showers  of  rain,  con- 
tinuing some  fourteen  days,  and  mixed  with  such  seasonable  weather, 
as  it  was  hard  to  say  whether  our  withered  corn  or  drooping  affections 
were  most  quickened  and  revived, — such  was  the  bounty  and  goodnesa 


392  SELF-EXAMINATION. 

of  our  God."  Thus  God,  in  every  nge,  proves  himself  to  be  the  hearer 
and  the  nnswerer  of  prayer.  Let  us,  then,  at  all  times,  and  under  all 
circumstances,  by  prayer  and  supplication,  make  known  our  requests 
unto  him ! 

Importance  op  Prater. 

**  There  was  once  a  husbandman,"  says  Flavel,  *'that  always  sowed 
good  seed,  but  never  had  good  corn.  At  last  a  neighbour  came  to  him, 
and  said,  'I  will  tell  you  what  probably  may  be  the  cause  of  it.  It 
may  be,'  said  he,  *you  do  not  steep  your  seed?'  *No,  truly,'  replied 
the  other,  'nor  did  I  ever  hear  that  seed  must  be  steeped.'  'Yes, 
surely,'  said  his  neighbour,  '  and  I  will  tell  you  how  ;  it  must  be  steeped 
IN  prayer.'  When  the  party  heard  this,  he  thanked  him  for  his 
counsel,  reformed  his  fault,  and  had  as  good  corn  as  other  persons.'* 
Those  who  sow  the  good  seed  of  the  gospel  may  obtain  instruction  here. 
John  Owen  somewhere  remarks,  that,  "  to  preach  the  word,  and  not  to 
follow  it  with  prayer  constantly  and  frequently,  is  to  believe  its  use, 
but  to  neglect  its  end,  and  to  cast  away  all  the  seed  of  the  gospel  at 
random."  And  Leighton  observes  beautifully  on  the  same  point,  that, 
*'Iu  the  10th  of  St.  Luke,  the  disciples  are  sent  forth  and  appointed  to 
preach;  and  in  the  11th  we  have  them  desiring  to  be  taught  to  pray : 
Lord,  teach  us  to  pray.  And  without  this  there  can  be  little  answer 
or  success  in  the  other:  little  springing  up  of  this  seed,  though  minis- 
ters sow  it  plentifully  in  preaching,  unless  they  secretly  water  it  with 
their  prayers  and  tears." 


LXXV.  —  SELF-EXAMINATION. 

BY  THE  REV.   MATTHEW  HENRY. 
"Examine  yourselves,  whether  ye  be  in  the  faith."  —  2  Cor.  xiii.  6. 

JPlessed  Paul  was  famous  not  only  for  love  to  Christ,  but  also  to  the 
precious  souls  of  men — a  principle  which  should  act  in  all  of  us.  The 
effects  of  this  were: 

1.  An  earnest  desire  of  the  salvation  of  precious  souls,  Rom.  x.  1. 
This  was  his  heart's  desire  ;  for  this  he  (as  it  were)  travailed  in 
birth ;  he  spent  his  strength,  and  was  ready  to  spend  his  blood. 

2.  This  desire  was  accompanied  with  a  holy  fear  of  the  mis- 
carrying of  souls.  I  am  jealous  over  you  —  afraid  of  you.  Gal. 
iv.  10.. 

You  cannot  think  what  a  terror  it  is  to  a  faithful  minister  to  think 
of  the  perdition  of  any  of  the  souls  that  he  preaches  to :  it  is  sad  to 
think  that  we  labour  in  vain  ;  yet  if  it  were  only  the  loss  of  labour,  it 
were  not  so  much  ;  but  it  is  the  loss  of  the  precious  souls  that  I  fear — 
lest  I  should  meet  any  of  you  in  an  unconverted  state  in  the  great  day. 
It  is  in  pursuance  of  this,  that  this  great  apostle  gives  the  exhortation 


SELF-EXAMINATION. 


393 


Lere,  examine  yoirselvesy  It  must  your  own  work.  Ministers 
cannot  do  it  for  yo\x —  only  help  you  in  it. 

1.  It  supposes  a  doubt,  whether  you  be  in  the  faith  or  not. 

2.  The  method  for  deciding  this  doubt.  Examine:  we  must  not  ex- 
pect revelation ;  try  yourselves,  what  principle  are  you  actuated  by? 
You  cannot  judge  by  the  outside;  you  must  search  and  examine,  prove 
your  ownselves. 

Doct,  All  that  profess  themselves  to  be  Christians,  ought  strictly 
to  examine  whether  they  be  Christians  indeed. 

We  are  all  professing  Christians  by  our  joining  ourselves  to  religious 
assemblies ;  but  if  we  be  not  Christians  indeed,  our  profession  will  sig- 
nify nothing;  we  must  be  converted,  born  again,  and  be  reall}^  what 
we  seem  to  be.  It  is  the  soul's  deliberate  renouncing  the  world  and 
the  flesh,  and  resigning  itself  to  God  as  its  ruler  and  portion.  You 
must  be  delivered  into  gospel  duties  as  into  a  mould.  He  only  is  the 
true  Christian  that  is  one  inwardly.  You  must  try  your  state,  and,  if 
you  are  real  Christians,  your  title  is  clear  to  all  the  benefits  purchased 
by  Christ. 

Show  1,  what  it  is  thus  to  examine  ourselves :  it  is  a  work  that 
requires  time,  pain,  skill,  and  care. 

1.  We  must  concern  ourselves  about  our  spiritual  state:  this  is  the 
first  step.  It  is  too  true,  but  very  sad,  that  it  is  very  possible  for  men 
to  make  a  profession,  attend  on  ordinances,  and  yet  have  no  true  con- 
cern about  their  souls.  Oh,  the  amazing  stupidity  of  the  most  of 
men ! 

2.  We  must  consider  with  ourselves  concerning  it.  *'  Commune  with 
your  own  hearts,"  Ps.  iv.  4.  Talk  this  matter  seriously  with  yourselves, 
— to  what  end  have  we  our  thinking  faculties  ?  Men  never  begin  to  be 
religious  till  they  begin  to  think.  If  you  have  some  great  worldly  afi^air 
in  hand,  how  do  thoughts  fill  your  minds  about  it ! 

3.  We  must  suspect  the  goodness  of  our  spiritual  state — indeed  som^i 
are  too  suspicious;  I  am  not  persuading  to  that;  but  a  holy,  religious 
fear,  which  is  a  means  of  our  preservation — as  the  disciples, — "Lord, 
is  it  I  ?"  Many  have  a  hope  for  heaven  which  they  sucked  in  with  their 
milk,  and,  such  as  it  is,  serves  to  keep  them  from  melancholy;  but 
though  many  are  going  heavily,  yet  it  is  toward  heaven,  and  will  end 
well. 

4.  Make  a  strict  inquiry,  and  bring  the  matter  to  an  issue.  Many 
have  some  secret  misgivings  which  yet  comes  to  nothing.  Examine 
closely,  call  a  court,  command  silence ;  it  is  not  a  thing  to  be  done  in 
a  hurry.    *'If  ye  will  inquire,  inquire  ye,"  Isa.  xxi.  12. 

5.  Make  an  impartial  trial,  as  thus: — You  call  God  Father;  but 
upon  what  ground?  Have  you  the  nature  and  disposition  of  a  child? 
Upon  what  ground  do  y)\x  hope  for  heaven?  The  word  of  God  is  the 
touchstone.  Let  that  book  be  opened  ;  let  nothing  false  be  given  in  for 
evidence ;  let  conscience  speak  the  truth,  the  whole  truth,  and  nothing 
but  the  truth.  Are  you  prepared  for  glory  by  a  work  of  grace?  Try 
this  impartially,  without  favour  or  affection. 


894 


SELF-EXAMINATTON, 


6.  You  must  pass  an  impartial  judgment;  jiidge  by  the  acts.  The 
tree  is  known  by  its  fruits.  If  it  appear  upon  evidence  that  thy  hopes 
are  fjilse,  that  the  love  of  the  Avorld  prevails  above  the  love  of  God,  pro- 
nounce thyself  unclean.  Give  not  sleep  to  thine  eyes  till  the  matter  be 
mended.  Give  all  diligence  about  it,  2  Pet,  i.  10,  and  if  you  can  make 
it  sure  to  yourselves  that  you  are  effectually  called,  you  are  made  for 
ever;  if  the  Spirit  of  God  has  been  at  work  with  you,  to  justify  and 
sanctify  you,  you  shall  be  eternally  saved. 

Obj.  What  needs  so  much  ado,  such  close  examination  ? 

Ans.  Such  is  the  folly  of  the  most  of  men — to  be  earnest  about  trifles, 
and  unconcerned  about  things  of  the  greatest  moment. 

Some  motives  to  this  duty : 

1.  The  matter  to  be  examined  is  of  great  concernment:  are  you  in 
the  faith?  It  is  not,  am  I  a  scholar?  am  I  in  the  way  to  preferment? 
No;  but  am  I  a  good  Christian?  have  I  a  principle  of  grace  in  my 
heart?  Man,  woman,  it  is  not  thy  livelihood,  but  thy  life — the  life  of 
thy  precious  soul — that  lies  at  stake.  Is  it  an  indifi^erent  thing  whether 
thou  be  a  saint  or  a  brute,  a  child  of  wrath  or  a  child  of  love?  If  you 
have  any  regard  to  your  precious  souls,  be  convinced  these  are  not 
trifles. 

2.  The  rule  we  are  to  go  by  is  very  strict.  In  a  great  road  it  is  cbvi- 
ous  we  do  not  inquire;  but  if  it  be  narrow  and  have  many  turnings,  we 
are  often  inquiring;  the  gate  is  straight,  the  way  narrow,  many  called, 
but  few  chosen  ;  and  we  must  be  of  those  few,  or  we  are  undone.  When 
Christ  was  asked  a  curious  question,  *'Are  there  few  that  be  saved?  " 
he  answered  with  a  serious  exhortation,  **  Strive  to  enter  into  the 
straight  gate." 

8.  It  is  an  easy  matter  to  be  deceived:  to  be  in  the  faith  is  an  inward 
thing.  You  can  see  in  a  glass  the  complexion  of  your  natural  face ; 
but  no  glass  can  discover  the  heart.  *'The  heart  is  deceitful  above 
all  things  ;  who  can  know  it?" 

4.  Multitudes  have  been  deceived  in  this  matter.  The  Church  of 
Laodicea,  Rev.  iii.  17,  thought  herself  rich,  and  in  need  of  nothing, 
when  really  wretched,  miserable,  poor,  blind,  and  naked. 

A  careful  tradesman  that  sees  others  break,  (who  seemed  thriving,) 
is  alarmed  to  look  to  himself.  "There  is  a  way  that  seemeth  right  to 
a  man,  but  the  end  is  death."  The  Pharisee,  Luke  xviii.,  went  down 
not  "justified."  Many  have  a  hope  for  heaven  ready  to  swear  by,  (as 
I  hope  to  be  saved,)  and,  perhaps,  the  next  breath  challenges  God  to 
curse  them. 

5.  It  is  a  matter  which  must  be  examined  shortly ;  therefore  we  are 
concerned  to  examine  it  now.  Shortly  this  will  be  the  decisive  ques- 
tion, Were  yow  in  the  faith  ?  not  whether  you  went  to  this  church  or 
that;  whether  Greek  or  Jew,  high  or  low,  rich  or  poor,  bond  or  free, 
learned  or  unlearned?  but  whether  you  were  in  the  faith,  and  were 
really  what  you  seemed  to  be  ?  You  cannot  avoid  God's  inquiry,  there- 
fore must  examine  yourselves. 

6.  A  mistake  in  this  matter  will  be  of  fatal  consequence.  Those 
that  cried,  "Lord,  Lord,"  were  bid  to  depart.  The  higher  men  are 
lifted  up  in  their  hopes,  the  more  sad  will  their  fall  be,  Hos.  xii.  8. 

What  a  surprise  was  it  to  her  that  came  in  disguise !  1  Kings  xiv.  6, 


SELF-EXAMINATION.  395 

^«Come  in,  thou  wife  of  Jeroboam."  Allude  so  here:  Come  in,  thou 
hypocrite ;  why  feignest  thou  thyself  to  be  a  true  Christian  ?  The 
house  built  on  the  sand  fell  in  the  storm. 

7.  The  true  discovery  of  our  state  will  be  greatly  to  our  advantage; 
therefore  wc  are  concerned  to  inquire, — 1.  If  our  case  be  bad,  there  ia 
hope  that  it  m;iy  be  mended;  if  you  are  not  in  the  faith,  get  into  it 
without  delay;  while  there  is  life  there  is  hope.  A  wound  that  is  only 
skinned  over  is  dangerous  and  threatens  the  patient's  life,  but  when 
opened,  more  hopes  of  a  cure.  2.  If  good,  if  you  are  in  the  faith,  take 
the  comfort  of  it;  rejoice,  and  be  exceeding  glad. 

Inf.  1.  We  have  all  cause  to  lament  our  neglect  of  this  great  duty 
of  self-examination,  as  if  it  were  an  indifferent  thing.  Hence  it  is  that 
many  good  Christians  labour  under  such  doubts;  they  are  wanting  in 
this  great  duty. 

2.  Examine  your  settled  judgment.  What  are  your  thoughts  of 
God  and  Christ  and  another  world?  Do  you  discern  the  glory  of  an 
invisible  God  above  that  of  a  dark,  blinded  world?  If  you  are  in  the 
faith,  invisible  things  will  be  great  and  real  to  you. 

3.  Examine  your  deliberate  choice.  You  are  of  age  to  choose  for 
yourselves — which  has  your  choicest  love,  your  best  affections,  God  or 
the  world  ?  Is  your  religion  subservient  to  the  world,  or  the  world  to 
your  religion?  All  that  are  in  the  faith  have  chosen  God's  testimonies 
as  their  heritage  for  ever. 

4.  Examine  your  commanding  principles.  What  do  you  govern 
yourselves  by?  The  world  says, — Please  men  to  serve  a  turn, — Every 
one  for  his  gain, — Let  every  man  look  to  himself,  etc.  ;  but  then  there 
are  other  and  better  principles  to  steer  by,  — that  the  favour  of  God  is 
better  than  life, — that  the  salvation  of  the  soul  is  to  be  first  and  chiefly 
sought  after. 

5.  Examine  your  indwelling  cares.  I  know  not  what  should  most 
fill  you;  you  know  what  doth.  Is  it  care  for  the  world  and  body,  or 
for  the  soul  and  eternity?  Rom.  vii.  5.  If  in  the  faith,  your  chief  caro 
is  to  please  God  and  get  to  heaven.  I  would  hope  that  some  are  more 
careful  for  their  souls  than  they  seem  to  be.  You  should  keep  under 
your  body  ;  bring  it  into  subjection. 

6.  Examine  your  outgoing  affections.  What  is  it  you  most  delight 
in,  most  earnestly  desire  ?  Is  Christ  your  chief  good,  fairest  of  ten 
thousand?  Only  you  must  not  judge  by  the  flaming  of  affection  out- 
wardly, for  that  is  an  uncertain  rule. 

Lastly;  examine  year  constant  and  allowed  practice.  Try  your  state 
by  your  walk.  If  you  live  in  the  neglect  of  any  known  duty,  it  is  a 
sign  you  are  not  in  the  faith.  *'  Be  not  deceived  ;  his  servants  you  are 
to  whom  you  obey.'*  Conscience  is  the  candle  of  the  Lord ;  then  light 
it  up  and  make  a  strict  search,  and  if  you  find  you  are  in  the  faith,  take 
you  the  comfort  and  give  God  the  glory.  Those  that  are  in  the  faith 
now,  if  God  be  true,  shall  be  in  heaven  shortly 


596 


IMPROPRIKTIES  REPROVED. 


LXXVI.  —  IMPROPRIETIES  REPROVED. 

*  My  brethren,  these  things  ought  not  so  to  be." — James  iii.  10. 

The  epistle  of  James  is  not  addressed  to  any  particular  church,  or 
individ'iials,  but  to  believers  generally  among  the  Jewish  nation,  or  to 
the  twelve  tribes  which  are  scattered  abroad.  The  design  of  the  Apostle 
was  to  correct  the  errors  into  which  many  of  the  early  Christians  had 
fallen.  His  admonition  is  gentle  and  kind,  and  such  as  became  the 
dignity  of  an  aged  apostle.  With  all  their  imperfections,  he  still  calls 
them  "brethren;"  and  instead  of  dealing  in  invective  or  reproach,  he 
merely  states  the  impropriety  of  their  conduct,  saying,  "These  things 
ought  not  so  to  be"  —  a  lovely  example  of  that  meekness  of  wisdom 
"which  the  Apostle  endeavoured  to  inculcate. 

I.  The  reprehensible  conduct  referred  to. 

No  Christian  church  on  earth  is  perfect.  None  were  so  in  the  Apos- 
tolic age — though  some  were  superior  to  others.  To  how  many  churches 
at  the  present  day  may  this  text  be  applied,  "  My  brethren,  these  thin£;3 
ought  not  so  to  be." 

1.  He  refers  to  unbelief  and  instability^  ch.  i.  5 — 7.  Unbelief  will 
produce  instability  —  a  state  of  wretchedness  and  unfruitfulness. 

2.  Extenuation  of  sin,  and  charging  it  upon  God,  v.  13  — 15. 

Sin  should  never  be  regarded  lightly,  for  it  is  an  *'  evil  thing  and 
bitter."  Sin  must  not  be  charged  upon  God,  for  he  hates  it,  and  cannot 
promote  it.  When  a  sinner  feels  the  pressure  of  guilt,  he  may  be  in- 
duced to  say,  Why  hast  thou  made  me  to  err?  There  is  a  disposition 
to  charge  God  with  that  which  is  produced  by  man's  lusts. 

3.  Mere  attendance  upon  the  means  of  grace^  and  impractically 
hearing  the  word  ;  ch.  i.  22. 

An  evil  of  fearful  magnitude,  and  very  common.  Hearing  is  good 
when  it  becomes  the  means  of  knowing  and  doing  the  will  of  God; 
otherwise  it  will  only  tend  to  our  greater  condemnation;  Matt.  vii. 
24—27  ;  Luke  xii.  47. 

4.  Partiality  for  the  rich,  and  despite  of  tlfe  poor ;  ch.  ii.  1. 

Christianity  was  never  intended  to  destroy  those  natural  and  civil 
distinctions  which  necessarily  exist  among  men,  nor  to  lessen  the  respect 
wrhich  is  due  to  superiors ;  but  in  the  church  of  God  it  requires  at  the 
same  time  that  fraternal  affection  and  lovely  equality  which  should  exist 
in  a  family  of  equals.  When  preference  is  shown,  not  to  office  or 
character,  talent  or  virtue,  but  merely  to  wealth,  it  is  a  violation  of  the 
'  law  of  love.  Matt,  xxiii.  8;  Ps.  xv.  4. 

5.  An  uncharitable  and  unmerciful  disposition  ;  ch.  ii.  12,  13, 
f  his  respects  charity  to  the  poor.    A  righteous  man  will  draw  forth 


IMPROPRIETIES  REPROVED. 


39/ 


his  soul,  and  deal  out  his  bread  to  the  hungry  ;  and  if  ricTi  in  this 
world,  they  will  be  rich  in  good  works.  Severely  and  justly  the  Apostle 
condemns  wealthy  professors  who  had  notliing  for  their  poor  and  needy 

brethren,  but  a  few  smooth  words;  ch.  ii.  14 — 16.  An  unforgiving 

spirit  is  also  reprehended,  v.  13.  Christ  said,  If  ye  forgive  not  men 
their  trespasses,  neither  will  your  heavenly  Father  forgive  you." 

6.  Detraction  and  slander.  Evils  which  ought  never  to  have 
existed  among  Christians,  ch.  iii.  v.  5 — 10. 

The  Apostle  states  the  difficulty  of  governing  the  tongue,  that  it  is 
easier,  etc.  He  also  allows  that  a  person  who  can  command  his  tongue, 
has  made  no  ordinary  attainment,  and  may  be  esteemed  "a  perfect 

man."  The  Scriptures  condemn  wrath,  malice,  bitterness,  and  evil 

speaking ;  and  among  Christians  especially  these  things  ought  not  to 
be.  See  Matt.  vii.  1 ;  1  Pet.  ii.  1. 

II.  The  Evil  of  such  conduct. 

1.  It  is  utterly  inconsistent  with  a  profession  of  the  gospel.  However  it 
might  have  comported  with  a  state  of  unregeneracy  to  live  in  envy, 
hateful,  and  hating  one  another,  it  is  contrary  to  that  spiritual  regenera- 
tion passed  upon  every  believer,  Eph  ii.  2,  3,  10;  Col.  iii.  1,  5.  • 

To  profess  to  be  alive  to  God,  and  yet  to  be  dead  in  sin,  etc.  to  be 

a  follower  of  the  meek  and  lowly  Jesus,  and  yet  to  be  litigious,  im- 
placable, unmerciful,  certainly  these  things  ought  not  so  to  be. 

2.  This  conduct  is  evidently  inconsistent  with  growing  in  grace^  or 
spiritual  advancement.  The  great  object  of  the  Christian  profession  is 
to  be  "pressing  towards  the  mark,"  etc. ;  but  the  cherishing  of  carnal, 
worldly,  and  malevolent  dispositions  is  utterly  incompatible  with  such 
a  progress,  and  will  render  our  religion  more  than  doubtful.  "  But  he 
that  lacketh  these  things  is  blind  and  cannot  see  afar  off,  and  hath  for- 
gotten that  he  was  purged  from  all  sin;"  2  Pet.  i.  9. 

3.  The  evils  reproved  are  clearly  opposed  to  the  rule  of  duty,  and  the 
love  we  owe  to  Christ  and  his  cause.  When  professors  are  living  too 
much  like  men  of  the  world,  wanting  in  circumspection,  zeal,  and 
spiritual-mindedness  ;  when  they  have  left  their  first-love  —  are  im- 
mersed in  the  cares  of  the  world,  and  think  of  little  besides  their 
secular  interest  ;  when  religion  lies  bleeding  and  dying  amongst  them 

— surely    these  things  ought  not  so  to  be."  It  shows  the  want  of 

religion. 

4.  Evil  tempers  and  dispositions  among  Christians  tend  greatly  to 
iishonour  God,  to  bring  reproach  upon  his  cause,  and  to  injure  the 

souls  of  men  ;  Rom.  ii.  24.  Unbelievers  are  hereby  furnished  with 

an  excuse,  and  become  hardened  in  their  impiety. 

5.  Such  a  spirit  is  the  very  opposite  to  the  spirit  of  heaven.  Heaven  il 
love.    The  atmosphere  of  heaven  is  peace  and  love. 

"There  all  the  millions  of  his  saints 
Shall  in  one  song  unite. 
And  each  the  blis8  of  all  shall  view 
With  Infinite  delight." 

24 


398 


THE  DIGNITY  OF  ADOPTION. 


IMPROVEMENT. 

The  imperfect  state  of  the  church  should  endear  to  us  the  pros- 
pect of  a  purer  and  brighter  state,  when  Christ  shall  take  out  of 
his  kingdom  all  things  that  now  offend;  when  the  Canaanite  shall 
no  more  be  in  the  land,  and  nothing  that  defileth,  etc., — but  when 
the  righteous  shall  shine  forth  as  the  sun,  etc. 


LXXVII.  — THE  DIGNITY  OF  ADOPTION. 

"For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  cf  God."  —  Rom 
viii.  14. 

No  earthly  position  or  office  can  be  compared  with  the  dignity  of 
being  a  child  of  God.    The  honour  and  pleasure  connected  with  them 

may  please  for  a  time  only  but  the  privileges  and  honours  connected 

with  Divine  sonship  are  great  and  everlasting.  This  great  privilege 

is  not  of  self-creation.  It  is  of  Divine  origin.  It  is  induced  by  the 
leading  of  the  Spirit.    *'  For  as  many  as  are  led  by  the  Spirit,"  etc 

I.  The  dignity  of  believers:     They  are  the  sons  of  GodJ* 

They  obtain  this  honourable  title  through  the  grace  of  God  — 
through  faith  in  the  sacrifice  of  Christ,  and  not  as  the  result  of 
an}^  good  in  themselves ;  John  i.  12 ;  Gal.  iii.  26. 

1.  The  dignity  consists  in  being  related  to  the  most  glorious  Being  in  the 
tmiverse;  "  The  sons  of  God.''  He  is  the  King  of  kings,  and  Lord  of 
lords,  God  over  all,  blessed  for  evermore.  The  infinite  Jehovah  declares 
to  repentant  and  believing  sinners,  "I  will  be  a  Father  to  you,  and  ye 

shall  be  my  sons  and  daughters;  2  Cor.  vi.  18;  Rev.  i.  6.  What 

are  earthly  princes,  or  their  sons,  compared  with  this  dignified  relation  ? 

2.  The  dignity  consists  in  separation  from  the  world  and  living  above 

it — in  a  more  exalted  situation  more  suitable  to  the  nature  of  man, 

as  rational  and  immortal  like  Jabez  of  old,  who  was  more  honour- 
able than  his  brethren,  1  Chron.  iv.  9  ;  Eph.  i.  3. 

3.  In  nearness  of  access  to  God — and  constant  communion  with  him. 
It  is  a  great  honour  to  be  admitted  into  the  presence  of  the  great  God. 
Rom.  v.  2  ;  Eph.  ii.  18. 

Speaking  to  God  will  result  in  great  mental  peace — in  high  elevation 
of  character  —  and  in  the  gracious  manifestations  of  God's  mercy  and 
aid.  Never  may  we  slight  the  privilege  which  is  thus  before  us.  If 
we  were  invited  to  speak  wdth  an  earthly  monarch,  we  should  embrace 
the  favour  at  once ;  especially  if  we  were  assured  that  any  request  we 
presented  would  be  granted.  How  much  more  gladly  should  we  hasten 
to  avail  ourselves  of  the  privilege  of  laying  our  petition  before  th« 
King  of  kings !  Let  us  ask,  that  we  may  receive,  and  that  our  joy  ma^ 
be  full! 

"Lord I  there  is  a  throne  of  grace; 
May  we  ever  seek  thy  face! 
Thou  wilt  hear  the  humblest  prayer 
Of  the  soul  that  seeks  thee  tberoi' 


THE  DIGNITY  OF  ADOPTION. 


399 


4.  This  dignity  is  visible  in  their  Christian  deportment  in  the  world.  Per- 
sons of  high  rank  may  be  easily  discovered  by  their  behaviour.  —  The 
real  dignity  of  believers  consists  in  holiness,  and  some  degree  of  like- 
ness to  God.  Ps.  xlv.  19;  Isa.  Ixi.  10.  —  Believers  are  easily  distin- 
guished from  the  men  of  the  world. 

5.  It  appears  in  their  legal  right  and  title  to  all  the  blessings  of  the  New 
Covenant,  and  to  the  heavenly  inheritance,  v.  17  ;  "  If  children,  then  heirs 
of  God,"  etc.  — "  To  an  inheritance,"  etc.  1  Pet.  i.  4.  All  the  honours 
and  riches  of  this  world  are  contemptible,  when  compared  with  the 
glories  of  the  Divine  kingdom. 

II.  The  Persons  upon  whom  this  Dignity  is  Conferred. 
"  As  many  as  are  led  by  the  Spirit  of  God.'' 

1.  They  are  enticed  or  sweetly  drawn  by  the  Spirit  of  God.  They  aro 
drawn  from  sin ;  or  led  by  the  goodness  of  God.    Rom.  ii.  4. 

2.  They  are  led  by  the  Spirit,  as  a  scholar  is  led  by  his  tutor  —  a  tutor 
uses  various  methods  to  convey  instruction.  And  they  shall  all  be 
taught  of  God."    John  vi.  45. 

3.  They  are  led  by  the  Spirit^  as  a  traveller  is  led  by  his  guide.  The 
guide  shows  him  his  way,  and  the  dangers  and  enemies  he  may  ex- 
pect. This  world  is  a  wilderness:  but  the  Spirit  is  a  sure  guide. 
The  counsel  of  God  is  imparted  through  the  Spirit.    Ps.  Ixxiii.  24. 

4.  Led  as  a  soldier  is  led  by  his  captain.  The  captain  trains  the  sol- 
dier for  duty,  and  leads  him  on  to  battle.  So  the  Spirit  trains  the  be- 
liever —  teaches  him  the  character  of  his  spiritual  foes  —  stimulates 
him  to  offence  and  defence  —  strengthens  him,  and  animates  him  with 
the  hope  of  complete  ultimate  triumph. 

6.  As  the  word  signifies  to  rule  and  govern,  so  the  sons  of  God  are 
under  the  government  of  the  Spirit  of  God.  The  Spirit  dwells  in  them  — 
they  obey  its  dictates.  *'lf  we  live  in  the  Spirit,  let  us  also  walk,'* 
etc. 

More  particularly,  observe  how  the  Spirit  of  God  leads  them. 

1.  By  opening  and  enlightening  their  understanding — showing  them 
their  danger,  and  the  remedy  God  has  provided.  John  xvi.  8;  2  Cor. 
iv.  6. 

2.  By  subduing  and  reneiving  their  will — removing  its  carnality  — 
influencing  it  to  close  in  with  the  overtures  of  mercy  —  bending  the 
mind  to  the  plan  of  mercy. 

3.  By  sanctifying  the  affections — leading  them  to  the  right  object  of 
love  —  to  love  God  and  the  things  above  —  *'  sanctified  by  the  Spirit  of 
God."    1  Cor.  vi.  11. 

IMPROVEMENT. 

1.  Are  you  under  the  influence  of  the  Spirit?  2.  If  adopted 
children  of  God,  walk  as  such.  3.  If  sons  of  God,  your  prospect 
of  future  glory  is  enrapturing  —  let  this  cheer  you. 


400 


CHRISTIAN  fSTEADFASTNESS. 


LXXVIII—ANOTHER  OUTLINE  FROM  THE  SAMB 
TEXT. 

I.    The  Character  of  the  Spirit. 

1.  A  Divine  person.  * 

2.  The  Spirit  of  Grace. 

3.  The  Spirit  of  Love. 

4.  The  Spirit  of  Wisdom. 

5.  The  Spirit  of  Holiness. 

II.  What  it  is  to  be  Led  by  the  Spirit. 

1.  To  experience  His  influence  in  regeneration. 

2.  To  be  instructed  in  the  truth. 

3.  To  be  led  to  Christ  for  salvation. 

4.  To  be  led  into  the  path  of  communion  with  God. 

5.  To  be  led  into  evangelical  obedience. 

6.  To  be  led  into  glory. 

III.  The  Privilege  connected  with  being  thus  Led. 

1.  Adoption  into  the  family  of  God. 

2.  An  interest  in  all  the  blessings  of  grace  and  glory. 


LXXIX.  — CHRISTIAN  STEADFASTNESS. 

**  For  now  we  live,  if  ye  stand  fast  in  the  Lord."  —  1  Thess.  iii.  8. 

I.  The  Import  op  the  Expression,  standing  fast  in  the 
Lord/' 

1.  A  Christian  is  said  to  be  in  Christ  —  to  put  on  the  Lord  Jesus  — 
to  be  grafted  into  Him  —  to  be  built  upon  Him.  By  this  is  denoted  the 
nature,  source,  and  support  of  a  believer's  holiness. 

2.  Standing  fast  in  the  Lord  denotes  adherence  to  the  doctrines  of 
the  gospel. 

3.  Consistency  of  conduct. 

4.  Growth  in  grace. 

II.    How  the  Stability  of  the  Christian  may  be  proved. 

1.  By  the  assurance  of  understanding  in  the  doctrines  of  the  gospel 

2.  By  the  adherence  of  the  heart  to  these  doctrines. 

3   By  standing  fast  in  Christy  according  to  1  John  ii.  6. 


DEMONIAC  OP  GADARA. 


401 


III.  The  Dangers  which  threaten  Religious  Steadfast- 
ness. 

1.  False  teachers. 

2.  The  hostility  and  terrors  of  the  world. 

3.  Worldly  stratagems  and  fascinations. 

4.  The  difficulties  of  a  religious  course. 

5.  Spiritual  pride. 

IMPROVEMENT. 

1.  It  is  by  the  help  of  the  Holy  Spirit  alone  that  we  stand  fas* 
in  the  Lord. 

2.  Pray  for  Divine  aid 

3.  The  effects  of  a  steadfast  abiding  in  Christ  will  be  increasing 
sanctification,  and  an  assured  hope  of  heaven. 


LXXX._THE  DEMONIAC  OF  GADAKA. 

BY  CHRISTMAS  EVANS.     A  SPECIMEN  OF  WELCH  PREACHINO. 

"  And  when  he  went  forth  to  land,  there  met  him  out  of  the  city  a  certain  man 
which  had  devils  a  long  time,  and  wore  no  clothes,  neither  abode  in  any  house,  but  in 
the  tombs."  — Luke  yiii.  27.  • 

It  is  said,  that  it  was  his  desire  to  arouse  the  attention  of  the  people, 
which  had  not  been  excited  during  the  whole  meeting,  though  many 
excellent  sermons  had  been  delivered.  If  I  remember  right,  this  meet- 
ing was  held  in  the  open  air,  and  I  think  it  was  stated  that  there  was 
a  fair  in  the  adjacent  neighbourhood,  which  had  a  tendency  to  divide 
the  attention  of  the  people  from  hearing  the  word  of  life  I  think  in  a 
few  moments  after  Mr.  E.  began,  the  whole  congregation  gave  profound 
attention  to  the  following  sermon  from  the  above  text. 

I  imagine,  said  Mr.  E.,  that  this  demoniac  was  not  only  an  object 
of  pity,  but  he  was  really  a  terror  to  the  country;  so  terrific  was  his 
appearance,  so  dreadful  and  hideous  his  screams,  so  formidable, 
frightful,  and  horrid  his  wild  career,  that  all  the  women  in  that  region 
were  so  much  alarmed  that  none  of  them  durst  go  to  market. 

And,  what  made  him  still  more  terrible,  was  the  place  of  his  abode; 
it  wns  not  in  the  city,  where  some  attention  might  be  paid  to  order  and 
decorum  —  though  he  would  sometimes  ramble  into  the  city,  as  in  this 
case.  It  was  not  in  a  town,  or  village,  or  any  house  whatever,  where 
assistance  might  be  obtained  in  case  of  necessity;  but  it  was  among 
the  tombs,  and  the  wilderness,  not  far,  however,  from  the  turnpike 
road.  No  one  could  tell  but  that  he  might  jump  at  them  like  a  panther 
and  scare  them  to  death.  The  gloominess  of  the  place  made  it  more 
34*  2a 


402 


DEMONIAC  OF  GADARA. 


awful  and  solemn.  It  was  among  the  tombs,  where,  in  the  opinion  rf 
some,  all  witches,  corps,  candles,  and  hobgoblins  abide. 

By  this  time,  the  devil  became  offended  with  the  Gadarenes,  and  in 
a  pout  he  took  the  demoniac  away,  and  drove  him  into  the  wilderness. 
He  thought  the  Gadarenes  had  no  business  to  interfere  and  meddle 
with  his  property  —  for  he  had  possession  of  the  man;  and  he  knew 
thfit  "  a  bird  in  the  hand  is  worth  two  in  the  bush."  It  is  probable  that 
lie  wanted  to  send  him  home;  for  there  was  no  knowing  what  might 
happen  now-a-days.  But  there  was  too  much  matter  about  him  to  send 
him  away  as  he  was;  therefore,  he  thought  it  the  best  plan  to  per- 
suade him  to  commit  suicide,  by  cutting  his  own  throat.  But  here 
Satan  was  at  a  nonplus  —  his  rope  was  too  short;  he  could  not  turn 
executioner  himself,  as  that  would  not  have  answered  the  design  he 
had  in  view,  when  he  wants  his  people  to  commit  suicide;  for  the  act 
would  have  been  his  own  sin,  and  not  the  man's.  The  poor  demoniac, 
therefore,  must  go  about  to  hunt  a  sharp  stone,  or  any  thing  he  could 
get.  He  might  have  been  in  search  of  such  an  article  when  he  returned 
fi  om  the  wilderness  into  the  city  whence  he  came,  when  he  met  the 
Son  of  God. 

.Jesus  commanded  the  unclean  spirit  to  come  out  of  the  man.  And 
when  he  saw  Jesus,  he  cried  out,  and  fell  down  before  him,  and  with  a 
loud  voice  said,  "What  have  I  to  do  with  thee,  Jesus,  thou  son  of  God 
most  high?    I  beseech  thee,  torment  me  not." 

Here  is  the  devil's  confession  of  faith.  The  devils  believe  and 
tremble,  while  men  make  a  mock  of  sin,  and  sport  on  the  verge  of  dark 
damnation.  To  many  of  the  human  race,  Christ  appears  as  a  root  out 
of  a  dry  ground.  They  see  in  him  neither  form  nor  comeliness,  and 
there  is  no  beauty  in  him  that  they  should  desire  him.  Some  said  that 
he  was  the  carpenter's  son,  and  would  not  believe  in  him ;  others  said, 
that  he  had  a  devil,  and  that  it  was  through  Beelzebub,  the  chief  of 
the  devils,  that  he  cast  out  devils.  Some  cried  out,  Crucify  him, 
crucify  him ;  and  others  said,  let  his  blood  bo  upon  us  and  our  children. 
As  the  Jews  would  not  have  him  to  rule  over  them,  so,  many  who  call 
themselves  Christians  say  that  he  is  a  mere  man;  as  such,  he  has  no 
right  to  rule  over  their  consciences,  and  demand  their  obedience,  adora- 
tion, and  praise.  But  Diabolus  knows  better — Jesus  is  the  Son  of  God 
most  high.  Many  of  the  children  of  the  devil,  whose  works  they  do, 
differ  very  widely  from  their  father  in  sentiments  respecting  the  person 
of  Christ. 

Jesus  commanded  the  legion  of  unclean  spirits  to  come  out  of  the  man. 

They  knew  that  out  they  must  go;  but  they  were  like  some  Irishmen 
— very  unwilling  to  return  to  their  own  country  again.  And  he  suffered 
them  to  go  into  the  herd  of  swine. 

Methinks  that  one  of  the  men  who  fed  the  hogs,  kept  a  better  look- 
out than  the  rest  of  them,  and  said, 

"What  ails  all  the  hogs?  look  sharp,  there,  boys — keep  them  in  — 
make  good  use  of  your  whips.  Why  don't  you  run  ?  Why,  true  as  I 
am  alive,  one  of  them  has  gone  headlong  over  the  cliff!  There!  there, 
Morgan,  yonder  goes  another!  —  Drive  them  back,  Tom." 

Never  was  there  such  running,  and  whipping,  and  hallooing  —  but 
down  go  the  hogs,  before  they  were  aware  of  it.  —  One  of  them  said, 

"They  are  all  gone.'* 


DEMONIAC  OP  GADARA. 


403 


"  No,  sure,  not  all  of  them  gone  into  the  sea  ?  " 

**  Yes,  every  one  of  them ;  and  if  ever  the  devil  entered  anything  in 
this  world  he  has  entered  into  those  hogs." 

*'Wh;it!"  says  Jack,  "and  is  the  noble  bbick  hog  gone?" 

*'Yes!  yes  I  I  saw  him  scampering  down  that  hill  as  if  the  very 
devil  himself  was  in  him;  and  I  saw  his  tail  take  the  last  dip  in  the 
troubled  element  beluw." 

What,"  says  Tom  to  Morgan,  "shall  we  say  to  our  Masters?" 

"What  can  we  say?  We  must  tell  the  truth,  that  is  all  about  it 
We  did  our  best  —  all  that  was  in  our  power.  What  could  any  man  do 
more  ? " 

So  they  went  their  way  to  the  city,  to  tell  their  masters  what  had 
happened. 

"Jack,  where  are  you  going?"  exclaimed  one  of  the  masters. 
"Sir,  did  you  know  the  demoniac  that  was  among  the  tombs!" 
"Where  did  you  leave  the  hogs?" 
"That  madman.  Sir — " 

*'  Madman  !  Why  do  you  come  home  without  the  hogs  ?" 
"That  wild  and  furious  man.  Sir,  that  mistress  was  afraid  of  so 
much." 

"  Why,  Jack,  I  ask  you  a  plain  question — why  don't  you  answer  me? 
Where  are  the  hogS?" 

"  That  man  who  was  possessed  with  the  devils.  Sir — " 

"Why,  sure  enough,  you  are  crazy!  You  look  wild!  Tell  your 
Btoiy  if  you  can,  let  it  be  what  it  may." 

"Jesus  Christ,  Sir,  has  cast  the  unclean  spirits  out  of  the  demoniac; 
the}'  are  gone  into  the  swine;  and  they  are  drowned  in  the  sea;  for  1 
saw  the  tail  of  the  last  when  it  went  out  of  sight!  Now,  master,  it  is 
even  so,  you  may  depend." 

The  Gadarenes  went  out  to  see  what  was  done;  and  finding  that  it 
"was  even  so,  they  were  afraid,  and  besought  Jesus  to  depart  from  them. 

How  awful  must  be  the  state  and  condition  of  those  men,  who  love 
the  things  of  this  world  more  than  Jesus  Christ ! 

"  The  man  out  of  whom  the  unclean  spirits  were  cast,  besought  Jesus 
that  he  might  be  with  him.  But  he  told  him  to  return  to  his  own 
house  and  show  how  great  things  God  had  done  for  him.  And- he  went 
his  way,  and  published  throughout  the  whole  city  of  Decapolis,  how 
great  things  Jesus  had  done  unto  him." 

The  act  of  Jesus  casting  so  many  devils  out  of  him,  was  sufScient  to 
persuade  him  that  Jesus  was  God  as  well  as  man. 

1  imagine  I  see  him  going  through  the  city,  crying,  "0  yes!  0  yes! 

0  yes!  —  Please  to  take  notice  of  me,  the  demoniac  among  the  tombs. 

1  aui  (he  m;in  who  was  a  terror  to  the  citizens  of  this  place:  that  wild 
mail,  who  could  wear  no  clothes,  and  that  no  man  could  bind.  Here 
am  I  now  in  my  right  mind.  Jesus  Christ,  the  friend  of  sinners,  had 
compassion  upon  me,  when  I  was  in  my  low  estate.  WheTi  there  was 
no  eye  to  pity,  and  no  hand  to  save.  He  cast  out  the  devils,  and  re- 
deemed my  soul  from  destruction." 

Most  wondeiful  must  have  been  the  surpiise  of  the  people  to  hear 
such  proclamation.  The  ladies  running  to  the  windows  —  the  shoe- 
makers throwing  their  lasts  one  way,  and  their  awls  another  —  running 
out  to  meet  him,  and  to  converse  with  him,  that  they  might  be  positive 


404 


DEMONIAC  OP  GADARA. 


there  was  no  imposition  ;  and  found  to  be  a  fact  that  could  not  be  con* 
tradicte.d.  0  the  wonder  of  all  wonders!  Never  was  there  such  a 
thing !  must,  I  think,  be  the  general  conversation. 

And  while  they  were  talking,  and  everybody  having  something  to 
say,  homeward  goes  the  man.  As  soon  as  he  came  in  sight  of  the 
house,  I  imagine  I  see  one  of  the  children  running  in,  and  crying,  ♦*0 
mother!  father  is  coming,  and  he  will  kill  us  all!" 

"Children,  come  all  into  the  house,"  said  the  mother.  "Let  us 
fasten  the  doors.  1  think  there  is  no  sorrow  like  my  sorrow ! "  said 
the  broken-hearted  woman. 

*' Are  all  the  windows  fastened,  children?" 

**Yes,  mother." 

**  Mary,  my  dear,  come  from  the  window ;  don't  be  standing  there.** 
♦*Why,  mother,  I  can  hardly  believe  that  it  is  father!  that  man  is 
well  dressed." 

"0  yes,  my  dear  children,  it  is  your  own  father.    I  knew  him  by 

his  walk  the  moment  I  saw  him." 

Another  child,  stepping  to  the  window,  said,  "Why,  mother,  I  never 
saw  father  coming  home  as  he  comes  to-day.  He  walks  on  the  foot- 
path, and  turns  round  the  corner  of  the  fences.  He  used  to  come  to- 
wards the  house  as  straight  as  a  line,  over  fences,  ditches,  and  hedges; 
and  I  never  saw  him  walking  as  slowly  as  he  does  now." 

In  a  few  moments,  however,  he  arrives  at  the  door  of  the  house,  to 
the  great  terror  and  consternation  of  all  the  inmates.  He  gently  tries 
the  door,  and  finds  no  admittance.  He  pauses  a  moment,  steps  towards 
the  window,  and  says,  in  a  low,  firm,  and  melodious  voice,  "My  dear 
wife,  if  you  will  let  me  in,  there  is  no  danger.  I  will  not  hurt  you;  I 
bring  you  glad  tidings  of  great  joy." 

The  door  was  reluctantly  opened,  as  it  were  between  joy  and  fear. 
Having  deliberately  seated  himself,  he  said: 

"  I  am  come  to  show  yon  what  great  things  God  has  done  for  me. 
He  loved  me  with  an  everlasting  love.  He  redeemed  me  from  the 
curse  of  the  law,  and  the  threatenings  of  vindictive  justice.  He  saved 
me  from  the  power  and  the  dominion  of  sin.  He  cast  the  devils  out 
of  my  heart,  and  made  that  heart  which  was  a  den  of  thieves,  the 
temple  of  the  Holy  Spirit.  I  cannot  tell  you  how  much  I  love  the 
Saviour.  Jesus  Christ  is  the  foundation  of  my  hope,  the  object  of  my 
faith,  and  the  centre  of  my  affection.  I  can  venture  my  ignorant  soul 
upon  him.  He  is  my  best  friend  —  he  is  altogether  lovely  —  the  chief 
among  ten  thousands.  He  is  my  wisdom,  righteousness,  sanctification, 
and  redemption.  There  is  enough  in  him  to  make  a  poor  sinner  rich, 
and  a  miserable  sinner  happy.  His  flesh  and  blood  are  my  food  — his 
righteousness  my  wedding-garment  —  and  his  blood  is  efficacious  to 
cleanse  from  all  sins.  Through  him  I  can  obtain  eternal  life  ;  for  he 
is  the  brightness  of  the  Father's  glory,  and  the  express  image  of  his 
person — in  whom  dwelleth  all  the  fulness  of  the  God-head  bodily.  He 
deserves  my  highest  esteem,  and  my  warmest  gratitude.  Unto  him 
who  loved  me  with  an  eternal  love,  and  washed  me  in  his  own  blood  — 
unto  him  be  the  glory,  dominion,  and  power,  forever  and  ever.  For 
he  has  rescued  my  soul  from  hell;  he  has  plucked  me  as  a  brand  out 
of  the  burning.  He  took  me  out  of  the  miry  clay,  and  out  of  a  hor- 
rible pit.  He  set  my  feet  upon  a  rock,  and  established  my  goings,  and 
put  in  my  mouth  a  new  song  of  praise  and  glory  to  him !    Glory  U 


CONFIDENCE  IN  CHRIST. 


405 


Him  forever !  Glory  to  God  in  the  highest !  Glory  tc  God  forever  and 
ever  !  Let  the  whole  earth  praise  him  !  Yea,  let  all  the  world  praise 
him  !  —  Hallelujah  !    The  Lord  God  omnipotent  reigneth  !" 

It  is  beyond  the  power  of  the  strongest  imagination  to  conceive  the 
joy  and  gladness  of  this  family.  The  joy  of  sea-faring  men  delivered 
from  being  shipwrecked  —  the  joy  of  a  man  delivered  from  a  burning 
house — the  joy  of  not  being  found  guilty  at  a  criminal  bar — the  joy  of 
receiving  pardon  by  a  condemned  malefactor — the  joy  of  freedom  to  a 
prisoner  of  war  —  is  nothing  in  comparison  to  the  joy  of  him  who  ia 
delivered  from  going  down  to  the  pit  of  eternal  destruction.  For  it  is 
**joy  unspeakable  and  full  of  glory 


LXXXI.  — CONFIDENCE  IN  CHRIST. 

"For  I  know  whom  I  have  believed,  and  am  persuaded  that  He  aMe  to  keep  that 
Which  I  have  committed  uuto  him  against  that  day."  —  2  Tim.  i.  12. 

I.  The  Declaration  of  the  Apostle. 

1.  He  had  known  the  necessity  of  salvation  as  a  lost  ai>4  ruined 
sinner. 

2.  He  had  known  the  power  of  Christ  to  save. 

3.  He  had  committed  his  soul  and  body  to  his  care 
(1.)  For  salvation. 

(2.)  For  government. 
(8.)  For  preservation. 

II.  His  Security. 

1.  Because,  He  was  the  author  of  his  soul. 

2.  He  died  to  redeem  it. 

3.  All  things  are  under  his  power. 

III.  His  Assurance. 

1.  It  was  the  language  of  experience. 

2.  It  was  the  language  of  an  authorized  confidenco 
(1.)  In  the  principles  of  the  gospel. 

(2.)  In  God  himself. 

application. 

1.  Are  you  a  believer  in  Christ? 

2.  Have  you  committed  your  soul  to  Him? 

3.  Have  you  this  confidence  ? 

4.  How  great  are  the  privileges  of  believers  J 


406 


RECONCILIATION. 


LXXXII.  —  RECONCILIATION. 

"And  you,  that  wore  sometime  alienated  and  enemies  in  your  mind  by  wicked 
Workf,  yet  now  hath  he  reconciled,  in  the  body  of  his  flesh  through  death  to  present 
you  holy,  and  unblamable,  and  unreprovable  in  his  sight."  —  Col.  i.  21,  22. 

What  a  congratulation  is  this  to  the  church  at  Colosse !  They  had 
become  the  subjects  of  a  marvellous  transformation  anterior  to  their 

exaltation  to  eternal  life.  0  what  a  change!    Once  alienated  — 

children  of  wrath,  even  as  others.  Now  made  richer  and  more  honour- 
able than  the  kings  of  the  earth. 

I.  The  State  of  Man  by  Nature.  "Alienated  and  enemies 
in,''  etc. 

Alienated ;  estranged  from  God  in  your  affections,  which  are  fixed  on 
improper  objects — the  creature,  the  world.  No  love  to  God — no  relish 
for  his  service  —  nor  for  his  people.    Carnal  objects  more  attractive. 

*^And  enemies  in  your  minds  — a  fixed  enmity  in  the  heart  against 
God — "the  carnal  mind  is  enmity  against  God."  A  manifest  dislike  to 
God  and  all  his  appointments — is  in  a  state  of  active  rebellion — tramp- 
ling on  the  law  and  government  of  Jehovah. 

This  enmity  discovers  itself  by  "  wicked  works."    Sometimes  called  the 

works  of  the  flesh."  Sins  of  omission  and  commission  —  open  acts 
of  wickedness.    All  are  more  or  less  guilty;  Rom.  iii.  10. 

What  a  dreadful  condition  the  sinner  must  be  in — under  the  curse  of 
the  law ! 

II.  The  great  change  effected  by  the  grace  of  God.  **Yet 

how  hath  he  reconciled,''  etc. 

Eeconciliation  is  the  reuniting  of  persons  at  variance,  which 
is  the  (;ase  between  God  and  sinners.  But  God  has  graciously 
proposed  terms  of  reconciliation  in  the  gospel.  Mercy  is  gra- 
ciously offered  to  rebels. 

Sinners  are  invited  and  entreated  to  accept  salvation — to  be  re- 
conciled to  God.  ''We  are  ambassadors  for  Christ,  as  though," 
etc.  2  Cor.  v.  20.  —  This  implies, 

1.  That  the  sinner  be  truly  sensible  of  his  reoelliony  and  forsake  his 
sins.  Isa.  iv.  7. 

2.  That  he  be  truly  humbled  before  God  on  account  of  it — there  must 
be  penetential  sorrow,  like  that  manifested  by  David ;  Psal.  xxxviii. 
6,  6. 

3.  A  hearty  acquiescence  with  the  terms  of  mercy^  and  a  closing  in  with 
the  Lord  Jesus  as  our  great  Reconciler — receiving  and  embracing  him  aa 
our  only  Saviour. 

4.  The  happy  effect  of  this  is  peace  and  reconciliation  to  God.  Rom.  v. 
1.    It  leads  to  Divine  worship;  to  communion;  to  exhilarating  hope. 

III.  The  Means  by  which  this  is  effected.  In  the  body  of 
his  flesh  through  death." 


PREPARATION  FOR  DEATH. 


40/ 


Reconciliation  to  God  is  by  Jesus  Christ.  He  is  the  only  person 
qualified  for  this  work.  He  is  the  "  one  Mediator.^^  There  ia 
no  other  name  given  under  heaven  by  which  we  can  be  saved.'' 
It  is  effected 

1.  By  his  incarnation.  *'In  the  body  of  his  flesh  through  death." 
It  was  necessary  that  he  should  become  man,  that  he  might  suffer  in 
our  nature  and  stead.  "The  word  was  made  flesh,"  etc.  John  i.  14. 
**He  took  not  on  him  the  nature  of  angels,"  etc. 

2.  By  his  Sacrifice.  *'  Through  death."  It  was  necessary  that  he 
should  suffer  and  die  —  to  pay  our  debt  —  to  make  satisfaction  for  tho 
broken  law  —  to  appease  Divine  justice.  See  Isa.  liii.  6;  Dan.  ix.  24; 
2  Cor.  v.  21 ;  1  Peter  ii.  24. 

IV.  The  Design  of  this  gracious  arrangement  ;  "  To  present 
you  holy,  and  unblamable,  and  unreprovable  in  his  sight." 

1.  To  present  you  holy  ;  that  you  may  be  a  renewed,  sanctified  people 
—  devoted  to  God  —  loving  holiness,  and  holy  pursuits. 

2.  And  unblamable.  In  the  sight  of  the  world  —  that  the  world,  in- 
stead of  having  cause  for  censure,  may  have  cause  to  admire.  "Let 
your  light  so  shine,"  etc.  No  one  can  injure  you  while  you  are 'in 
Christ.    Rom.  viii.  31,  33—35. 

3.  And  unreprovable  in  his  sight.  That  your  consciences  may  not 
condemn  you.  The  work  of  Christ  has  been  so  complete  in  you,  that 
the  Judge  will  look  on  and  approve,  when,  as  naked  spirits,  you  stand 
before  him. 

*'  In  his  sight."  Blessed  operation  !  by  which  you  will  be  able  to 
stand  peaceably  before  your  Judge.  Your  sins  forgiven;  clothed  with 
a  Divine  righteousness,  etc.,  you  will  have  joy  and  triumph  when  his 
scrutinizing  eye  shall  investigate  you,  and.  you  shall  be  found  unre- 
provable even  by  him.  He  will  then  exclaim,  "  Thou  art  all  fair,  my 
love  ;  there  is  no  spot  in  thee." 

IMPROVEMENT. 

Be  thankful  for  Christ.  Are  you  reconciled  ?  Now  is  the  ac- 
cepted time.    Dreadful  thought !  to  be  alienated  for  ever. 


LXXXIII.— PREPARATION  FOR  DEATH. 

"Thus  saith  the  Lord,  Set  thine  house  in  order :  for  thou  shalt  die,  and  not  live."  — 
|8A.  xxvii.  1. 

He  is  a  wise  man  who  regards  this  advice  in  the  time  of  health  :  for 
we  cannot  tell  what  a  day  may  bring  forth.  It  is  well  to  be  always 
ready  to  die.  —  But  when  we  are  afflicted,  the  exhortation  is  peculiarly 
applicable  ;  for  that  sickne.ss  may  be  unto  death.  **  Set  thine  house  in 
order;  for  thou  shalt  die."  Such  was  the  declaration  of  the  prophet 
Isaiah  to  Hezekiah  the  king  of  Judah,  who  was  sick  unto  death. 


408 


PREPARATION  FOR  DEATH. 


The  text  may  have  a  two-fold  application :  — 

1.  Respecting  temporal  things.  For  the  good  of  survivors  it  is  ini« 
portant  especially  for  the  head  of  a  family  so  to  arrange  his  temporal 
affairs  as  to  prevent  confusion  and  unpleasantness.  From  the  neglect 
of  this,  what  scenes  of  disorder,  bitterness,  and  wrath,  have  ensued ! 

2.  Respecting  our  spiritual  concerns,  and  a  due  preparation  /or  death. 
In  this  sense,  let  the  subject  be  considered. 

I.  What  may  be  implied  in  a  due  preparation  for  death! 
"  Set  thine  house  in  order/' 

1.  All  carnal,  open,  and  profane  sinners  are  unprepared  for  death. 
Without  holiness  no  man  shall  see  the  Lord."  This  settles  the  matter. 

The  wicked  are  unprepared  to  die. 

2.  The  proud,  self-righteous,  and  formalist,  are  unprepared  for  death. 
They  are  resting  on  an  unstable  foundation,  Matt.  vii.  26.  Except 
your  righteousness  exceed;"  Matt.  v.  20. 

3.  All  who  depart  from  ii^fi  truth  of  the  gospel,  and  embrace  errors  of  a 
fundamental  nature — ridiculing  the  doctrine  of  regeneration — denying 
the  Divinity  of  Christ,  and  the  eternity  of  future  punishment,  are  not 
fit  to  die ;  indeed  it  is  possible  for  God  to  give  them  up  to  strong  delu- 
sion.   2  Thess.  ii.  13. 

But  more  directly,  To  set  the  house  in  order  implies,  that  the 
soul  be  made  acceptable  to  God  according  to  the  method  prescribed 
by  the  gospel. 

The  means  of  preparation  have  been  provided.  Christ  has  died, 
given  his  Spirit,  communicates  his  grace,  etc. 

1.  The  conscience  must  be  delivered  from  guilt,  sin  pardoned,  and  peace 
and  hope  enjoyed;  Gal.  iii.  13;  Eph.  i.  vii;  Rom.  iv.  3. 

2.  The  soul  must  be  regenerated,  and  renewed  by  the  Holy  Spirit.  John 
iii.  3;  2  Cor.  y.  17. 

3.  Frequent  self-examination  is  necessary.  Matt.  xxxv.  7.  **  Examine 
yourselves,"  etc. 

4.  Constant  watchfulness  ;  Matt.  xxiv.  42.  Maintaining  the  graces  of 
the  Spirit  in  lively  exercise — living  by  faith  in  Jesus  Christ — watching 
for  the  approach  of  death,  and  being  ready  to  meet  him.  *'  1  know 
whom  I  have  believed." 

II.  The  Argument  employed  to  enforce  the  necessity  op 
SUCH  A  preparation.    *'For  thou  shalt  die,  and  not  live.'' 

1.  Death  is  the  common  lot  of  all  men,  rich  and  poor,  etc.  Heb.  ix.  22. 

2.  Death  is  the  sentence  of  Jehovah  on  account  of  sin.  It  is  the  effect 
of  sin  ;  Rom.  v.  12.   **  As  by  one  man  sin  entered  into  the  world,"  etc. 

3.  The  words  are  very  emphatical.  *'Thou  shalt  most  assuredly  die.'* 
Death  is  inevitable.  There  is  nothing  of  which  we  have  more  incon- 
testible  evidence.  *'Our  fathers,  where  are  they?  And  the  prophets, 
do  they  live  for  ever? "  How  frequently  we  hear  of  people  dying!  A 
proof  that  we  also  must  die. 

i.  It  it  09  tf  God  had  iatd.  Thou  shalt  shortly  die.    How  short  and 


THE  christian's  GLORIOUS  PRIZE. 


HKCcrtain  is  the  life  of  man!  It  is  as  grass,  Isa.  xi.  6;  it  is  like  a 
vapour^  James  iv.  14;  it  is  a  shadow.  Job  xiv.  2 ;  it  is  a  dream.  Job  xx. 
8 ;  yea,  even  nothing  before  God  ;  Ps.  xxxix.  5. 

5.  The  argument  gains  additional  force  by  considering  the  consequences 

death. 

The  state  unalterably  fixed  either  in  bliss  or  woe. 
That  there  will  be  a  future  judgment. 

That  man  is  an  accountable  creature.  See  2  Cor.  v*  10 ;  Eccles.  xii 
14;  Matt.  xxv.  31. 

APPLICATION. 

You  are  all  dying  creatures.  Are  you  prepared  to  die  ?  TJpoxi 
what  foundation  are  you  resting? 

Let  the  followers  of  Christ  gird  up  the  loins  of  their  minds ;  be 
sober  and  hope  to  the  end.  Blessed  will  you  be,  if  your  house  be 
set  in  order.  Death  will  introduce  you  to  the  glories  of  your 
Father's  house. 


LXXXIV.— THE  CHRISTIAN'S  GLORIOUS  PRIZE. 

"I  pref»«  towards  the  mark,  for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus.** 
—Phil.  iii.  14. 

This  text  has  an  evident  and  heautiful  allusion  to  the  Olympic  games 
among  the  Greeks,  in  which  rival  candidates  fought,  wrestled,  or  ran, 
to  obtain  a  prize,  in  itself  indeed  of  little  value,  but  anxiously  sought 
as  an  honourable  distinction  bestowed  on  the  successful  candidate.  To 
those  exercises  St.  Paul  frequently  alludes ;  and  in  the  present  case, 

I.  We  are  called  to  consider  eternal  life  and  glory  under  the 
figure  of  a  prize. 

(1)  It  is  an  honourable  and  valuable  object — a  crown ; — and  not  hke 
the  perishable  garlands  bestowed  in  those  races,  but  a  crown  that 
fadeth  not  away.  It  is  a  throne,  but  not  an  earthly,  transitory  throne  ; 
a  throne  in  heaven  —  the  throne  of  God  and  the  Lamb :  *'  To  him  that 
overcometh  will  I  grant  to  sit  with  me  in  my  throne,  even  as  I  also 
overcame,  and  am  set  down  with  my  Father  in  his  throne." 

(2)  This  prize  is  held  up  to  excite  and  animate  us.  The  world  sub- 
sists by  hope.  The  mind  of  man  naturally  turns  to  futurity.  Hope 
animates  the  soul,  and  gives  life  to  action ;  like  the  Highland  stream 
that  dashes  from  the  rock,  and  purifies  itself  as  it  pursues  its  course. 
Not  only  did  Moses  have  "respect  to  the  recompense  of  reward,"  but 
even  Christ  Jesus  himself  was  animated  by  hope,  when  *' for  the  joy 
that  was  set  before  him  he  endured  the  cross,  and  despised  the  shame" 
attending  it. 

(8)  This  prize  shall  be  publicly  and  honourably  bestowed,  and  shall 
bear  a  proponion  to  our  activity  and  exertions.      One  star  differs  from 

a5 


410 


APATHY  OF  THE  CHURCH. 


another  stnr  in  glory;"  and  so  shall  it  be  in  *'the  resurrection  of  tTj« 
just."  Every  man  shall  be  rewarded  according  to  his  works."  And 
this  reward  shall  be  greatly  enhanced  by  the  hand  which  doth  bestow 
it:  "Henceforth  there  is  laid  np  for  me  a  crown  of  righteousnest?, 
which  the  Lord,  the  righteous  Judge,  shall  give  unto  me  in  that  day, 
and  not  unto  me  only,  but  unto  all  them  that  love  his  appearing." 

(4)  It  is  the  prize  of  God's  high  calling:  we  are  not  called  by  an 
earthly  prince,  nor  to  earthly  honours,  but  to  "glory,  honour,  and  im- 
mortality."— It  is  "in  Christ  Jesus  :"  the  Apostle  drew  all  his  motives 
from  the  cross:  "there  strongest  motives  spring:"  not  from  pagan 
philosophy,  nor  from  moral  suasion,  but  from  the  Gospel. 

II.  We  are  with  eager  eye  and  outstretched  hands  to  press  to- 
wards the  mark — the  perfection  of  holiness.  And  as  the  ancients 
contended  in  the  presence  of  fathers  and  brothers,  wives  and 
sisters,  magistrates  and  their  country ;  so  we  are  encompassed 
with  **a  great  cloud  of  witnesses^^ — patriarchs  and  prophets- 
apostles  and  evangelists  —  saints  and  martyrs. 

This  pressing  toward  the  mark  implies, — 

(1)  An  eye  towards  the  prize :  "  We  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  un««en  ;  for  the  things  which  are 
seen  are  temporal,  but  the  things  which  are  unseen  are  eternal." — (2) 
A  confidence  in  the  Judge:  "I  know  in  whom  I  have  believed,  and 
that  he  is  able  to  keep  that  which  I  have  committed  to  him." — (3)  Per- 
severance in  the  path  pointed  out  by  the  law  of  God,  and  the  example 
of  Jesus  Christ. — (4)  Reliance  on  Divine  strength. 

"Man,  like  the  generous  vine,  supported  lives; 
The  strength  he  gains,  is  from  th'  embrace  he  gives." 

It  is  our  duty  to  exert  ourselves  as  if  everything  depended  on  our 
exertions,  and  at  the  same  time  to  trust  in  Divine  support,  as  knowing 
"we  can  do  nothing  of  ourselves. 

Dr.  Waugh.* 


LXXXV.— APATHY  OF  THE  CHURCH. 

"  Woe  to  them  that  are  at  ease  in  Zion.'* —  Amos  vi.  1. 

Desiiiable  as  ease  may  be,  both  to  the  body  and  to  the  mind,  th-ere 
is  an  ease  more  to  be  dreaded  than  distress  or^^pain.  It  is  like  the 
calm  of  the  Dead  Sea,  or  like  that  fatal  stillness  which  often  precedes  a 
tempest  or  an  earthquake.  "  Woe  to  them  that  are  at  ease  in  Zion  !" 
— Who  are  they  ? 

Some  are  at  ease  through  selfish  insensibility.  They  will  not  spoil 
their  enjoyments,  or  wound  their  feelings  with  sights  of  human  misery 
—they  will  not  "visit  the  fatherless  and  the  widow  in  their  affliction;" 


^  8e«  the  OuUiae  in    Helps  for  the  Pulpit,"  Second  Series,  page  262. 


APATHY  OP  THE  CHURCH. 


and  if  they  meet  the  wounded  traveller  in  the  way,  they  "  pass  on  the 
other  side."  They  *'lie  on  beds  of  ivory,"  and  stretch  themselves  on 
their  couches  —  they  eat  the  lambs  out  of  the  flock,  aud  the  calves  out 
of  the  stall  —  they  chant  to  the  sound  of  the  viols,  and  drink  wine  in 
bowls,  but  they  are  not  grieved  for  the  affliction  of  Joseph  —  There- 
fore (saith  the  Prophet)  shall  they  go  captive,  with  the  first  that  go 
captive." 

Two  objects  should  particularly  interest  the  Christian,  the  welfare 
of  his  country  and  the  church.  So  Jesus  wept  over  both  —  "0  Jeru- 
salem! Jerusalem!" — But  **woe  to  them  that  are  at  ease  in  Zion." 

Others  are  at  ease  through  infidel  presumption.  They  cry,  *'  Thus  ! 
doth  God  see,  and  is  there  understanding  (of  this)  with  the  Most  High  ? 
— Where  is  the  promise  of  his  coming  ? — for  all  things  continue  as  they 
were  from  the  beginning."  They  presume,  either  that  the  threatenings 
of  God's  word  are  not  true,  or  at  least  that  they  are  not  nigh ;  till,  lo ! 
**  sudden  desolation  cometh  upon  them,  and  their  destruction  cometh 
as  a  whirlwind."    Then  *•  woe  to  them  that  are  at  ease  in  Zion." 

Some  are  at  ease  through  self-confidence ;  trusting  in  themselves  that 
they  are  righteous,  they  despise  others,  and  say,  with  the  church  at 
Laodicea,  I  am  rich,  and  increased  with  goods,  and  have  need  of 
nothing:"  whereas  in  the  sight  of  God  they  are  wretched,  and  miser- 
able, and  poor,  and  blind,  and  naked.  Alas,  for  these  men!  they  build 
for  eternity,  and  yet  build  upon  the  sand  ;  and  when  the  storms  of  life 
—  or,  at  farthest,  when  the  hurricanes  of  death  come,  they  are  swept 
away  into  the  pit  of  everlasting  destruction.  —  **  Woe  to  them  that  are 
at  ease  in  Zion!" 

Lastly,  others  are  at  ease  through  practical  indifference.  They  come 
to  God's  house  when  his  people  come ;  they  sit  as  his  people  sit ;  the 
sound  of  the  Gospel  is  as  a  very  lovely  song,  or  as  '*the  sound  of  one 
that  playeth  skilfully  on  an  instrument  ;"  they  profess  to  believe  in  a 
hell  aud  a  heaven — a  world  of  everlasting  joys  and  endless  pains — and 
yet  act  as  if  it  were  impossible  there  should  be  either.  They  are  like 
a  man  sleeping  on  a  mast  in  a  storm,  or  amidst  a  house  in  flames. 

Woe  to  them  that  are  at  ease  in  Zion !" 

But  peace  be  to  those  who  are  distressed  in  Zion.  The  dead  feel 
not,  but  pain  is  an  indication  of  returning  life.  *' Blessed  are  they 
that  mourn  in  Zion ;"  they  shall  be  comforted  with  many  consolations 
here,  and  hereafter  crowned  with  everlasting  joys. 

Life  and  immortal  joys  are  giv'n 
To  souls  that  mourn  the  sins  they've  done; 
Children  cf  wrath  made  heirs  of  beav'ii, 
By  faith  in  God's  eternal  Son. 


JESUS  WEPT. 


LXXXVI.— JESUS  WEPT. 

"Jesus  wept."  —  John  xi.  85. 

1..  Who  was  it  that  wept? 

That  the  children  of  men  should  frequently  be  in  tears  is  nothing 
strange :  this  world  is  a  place  of  sin,  and  therefore  it  is  no  wonder 
that  it  is  also  a  place  of  weeping.  Sin  and  sorrow  must  be  companions. 
But  what  shall  we  say  when  we  read  that  Jesus  wept?  Was  it  not 
strange  that  he,  who  was  "holy,  harmless,  undefiled,  and  separate 
from  sinners,"  should  be  in  tears?  *' Jesus  wept!" — Let  us  contem- 
plate this  weeping  Saviour. 

2.  Jesus  wept."  And  was  it  not  the  tear  of  sympathy  he 
shed  ? 

When  he  saw  Mary  weeping,  and  the  Jews  who  came  with  her,  also 
weeping,  *'he  groaned  in  the  spirit  and  was  troubled."  On  some 
other  occasions  he  had  forbidden  weeping  for  the  dead.    He  had  said, 

Why  make  ye  this  ado,  and  weep  ?"  We  do  not  find  that  Jesus  wept, 
when  he  first  said,  *'Our  friend  Lazarus  sleepeth"  —  nor  when  Martha 
met  him  —  nor  when  Mary  came  unto  him;  but  afterwards  when  he 
eaw  the  tears  of  Mary,  and  her  sympathizing  friends,  who  came  to 
comfort  them  concerning  their  brother,  then  he  mingled  his  groans 
and  tears  with  theirs.  Thus  did  he  *' weep  with  those  that  wept;" 
and  recommended  the  precept  by  his  own  example. 

Jesus  wept."  And  was  it  not  the  tear  of  friendship  f  Our 
friend  Lazarus  sleepeth." 

By  his  own  example  then  hath  he  sanctified  the  soft  endearments  of 
friendship;  and  in  the  beloved  Apostle,  and  his  friend  Lazarus,  he  hath 
fastened,  as  it  were,  its  tender  ties  with  his  own  hand. — Jesus  loved 
Martha,  and  her  sister,  and  Lazarus."  Was  it  therefore  strange  if 
Jesus  wept  for  Lazarus?  If  he  were  capable  of  tears,  was  not  this  an 
occasion  to  draw  them  forth?  He  wept,  as  a  man  might  weep  for  his 
departed  friend:  and  therefore  the  Jews  observed,  Behold,  how  he 
loved  him ! " 

*^  Jesus  wept:"  And  let  us  recoHect  the  scene  that  was  then 
before  him. 

A  grave,  the  awful  consequences  of  sin,  was  in  his  view.  The  grave 
Lad  opened  its  mouth  and  seemed  to  say.  Behold  the  cursed  effects  of 
transgression  !  *'In  the  day  thou  eatest  thereof,  thou  shalt  die."  The 
people  of  God  have  all  seen  the  evil  of  sin  in  some  degree,  and  have 
been  affected  with  it;  but  they  do  not,  they  cannot,  in  this  world,  have 
a  sufficiently  comprehensive  view  of  all  its  deformity,  and  horrid  conse- 
quences. But  Jesus  could  view  it  exactly  as  it  is.  His  all- comprehend- 
ing mind  knew  its  height  and  depth  ;  and,  as  a  man,  when  he  saw  its 
•ffects  in  the  death  of  Lazarus,  when  he  saw  the  place  where  he  him- 


CONTEMPT  OF  DIVINE  GOODNESS. 


413 


fielf  was  shortly  to  be  laid,  he  wept.  So  when  he  foresaw  the  destruc- 
tion that  awnited  impenitent  Jerusalem  ;  he  beheld  the  city,  and  wept 
over  it."  We  know  that  in  the  view  of  approaching  suffering,  he  was 
**  exceedingly  sorrowful :"  and  we  know,  because  an  Apostle  hath  in- 
formed us,  that  "in  the  days  of  his  flesh,  he  offered  up  prayers  and 
supplications,  with  strong  crying  and  tears,"  in  the  discharge  of  his 
mediatorial  work. 

Jesus  wept:''  But  it  was  in  the  way  to  glory. 

There  was  a  joy  set  before  him;  and  therefore  he  endured  the  cross, 
despising  the  shame ;  and  he  is  now  sat  down  at  the  right  hand  of  the 
throne  of  God.  Thus  should  we  be  "looking  unto  Jesus"  as  our  glori- 
ous example!  In  this  world  we  must  expect  occasions  of  sorrow.  But 
it  is  well  for  us  that  our  tribulations  are  in  the  way  to  an  heavenly 
kingdom.  *'They  that  sow  in  tears  shall  reap  in  joy."  This  is  the 
order  of  these  things:  *' Before  honour  is  humility."  Afflictions  are 
the  royal  road  to  heaven, 

"  Jesus  wept,''  when  he  was  on  earth ;  and  he  has  still  the  same 
affection  for  his  people. 

When  he  went  to  heaven,  he  did  not  leave  behind  him  his  heart  of 
tenderness.  He  is  now  at  the  Father's  right  hand,  as  our  friend  and 
advocate.  There  he  pleads  our  cause:  For  we  have  not  an  High 
Priest  which  cannot  be  touched  with  the  feeling  of  our  infirmities." 
What  encouragement  is  this  to  approach  the  heavenly  throne!  "  Let 
us,  therefore,  come  boldly  to  a  throne  of  grace,  that  we  may  obtain 
mercy,  and  find  grace  to  help  in  time  of  need." 

J.  Jefferson. 


LXXXVIL  — CONTEMPT  OF  DIVINE  GOODNESS. 

*'  Despisest  thou  the  riches  of  his  goodness,  and  forhearance,  and  long  suffering:  not 
knowing  that  the  goodness  of  God  leadeth  thee  to  repentance."  —  Romans  ii.  4. 

In  this  passage  we  may  notice  the  goodness  of  God,  and  its  design— 
the  contempt  of  that  design,  and  the  punishment  of  that  contempt. 

1.  To  estimate  rightly  the  goodness  of  God,  we  should  think  of  the 
number  of  offences  committed  against  him;  the  offences  of  a  single 
individual  tliis  day — of  an  individual  in  his  whole  life — the  offences  of 
a  ci'ty,  a  nation,  the  globe  —  a  world  of  rebels.  How  many  oaths  have 
been  sworn  to-day — in  this  city  —  in  the  nation  —  in  the  world?  And 
yet  the  world  has  not  been  burned  with  fire,  nor  overwhelmed  with 
water.  How  would  you  be  enraged,  if  you  knew  all  that  was  said  and 
done  against  you  in  secret?  This  you  cannot  know;  but  it  is  other- 
Wise  with  God  :  he  knows  all  that  is  said  and  done  against  him,  and 
bears  with  all.  When  Moses  provoked  an  Egyptian,  he  preserved  him- 
self by  flight:  this  could  not  be  your  case,  for  whither  would  you  lly 
from  his  presence  ? 

2.  The  design  of  God's  goodness  is  to  lead  us  to  repentance.  Th# 

35* 


414 


CONTEMPT  OP  DIVINE  GOODNESS. 


necessity,  the  expediency,  and  the  means  of  repentance  are  inferred 
from  this  passage.  —  How  may  the  goodness  of  God  lead  us  to  repent- 
ance ?    Three  ways. 

(1)  By  affording  opportunity:  while  the  execution  of  a' criminal  is 
delayed  a  pardon  may  arrive. 

(2)  By  affording  us  encouragement;  punishment  is  delayed,  and 
who  can  tell  ? 

(3)  By  furnishing  us  with  the  most  affecting  motives.  We  are  not 
driven,  but  attracted.  Cain  and  Judas  were  driven  to  repentance,  and 
we  see  what  their  repentance  came  to.  Peter  was  led  to  repentance  ; 
Jesus  looked  on  him,  and  that  look  said,  *'  Peter,  with  all  thy  faults,  I 
love  thee  still."  David  was  led  to  repentance;  *'I  have  sinned,"  said 
he.  *'The  Lord  has  put  away  thy  sin,"  says  the  prophet;  and  did 
David  put  it  away  too  ?  No ;  so  soon  as  God  had  put  it  away,  David 
set  it  before  him,  and  kept  remembrance  of  it  as  a  memento  to  the  end 
of  his  days:  **My  sin  is  ever  before  me."  An  old  divine,  when  dying, 
said,  "I  weep,  not  because  I  cannot  be  pardoned,  but  because  I  am 
pardoned."  The  religion  of  the  gospel  is  the  fond  mother  tenderly 
alluring  the  disobedient  boy  to  return,  and  hide  his  blushes  in  her 
bosom  ;  and  not  the  stern  angry  father.    We  must  now  consider, 

3.  The  contempt  of  God's  design.  How  doeo  the  sinner  show  this? — 
By  hio  \nconsideration — by  his  disobedience — by  his  perversion  of  the 
design.  *'If  I  thought,  (says  the  sinner,)  that  he  would  cut  me  off  so 
soon  as  I  commit  sin,  I  would  sin  no  more:  but  as  he  bears  with  me,  I 
will  still  go  on." 

4.  Lcj  us  mark  the  punishment  of  that  contempt.  He  goes  on  ;  but 
observe  the  issue — ''treasuring  up  wrath  against  the  day  of  wrath." 
We  have  heard  of  the  riches  of  God's  goodness  in  the  farmer  part  of  the 
text,  now  we  hear  of  the  treasures  of  his  wrath  :  both  expressions 
denoting  abundance  and  variety.  This  is  an  awful  subject :  let  us  dis- 
miss it  with  three  remarks. 

(1)  All  this  misery  is  of  the  sinner's  own  procuring.  Hell  is  the 
sinner's  own  place;"  he  made  it,  he  furnished  it;  he  breeds  within 
him  the  worm  which  never  dies,  and  the  fire  which  cannot  be  quenched. 

(2)  The  sinner  is  making  continual  accession  to  his  misery:  *'trea- 
euring  up  wrath  unto  the  day  of  wrath." 

(3)  The  whole  amount  of  his  wickedness  will  not  be  known  till  a 
|\iture  day,  called  the  day  of  wrath,"  and  this,  says  the  apostle,  will 
be  the  day  of  retribution —  **the  revelation  of  the  righteous  judgment 
of  God." 

Lord,  we  have  long  abus'd  thy  love, 

Too  long  indulg'd  our  sin ; 
Our  aching  hearts  e'en  bleed  to  see  • 

What  rebels  we  have  been  I 

No  more,  ye  lusts,  shall  ye  command, 

No  more  will  we  obey ; 
Stretch  out,  0  God,  thy  conquering  hand, 

And  drive  thy  foes  away. 

W.  Jat. 


OOMFORT  IN  TROUBLB. 


LXXXYIII.  — COMFORT  IN  TROUBLE. 

"Iiet  not  your  heart  be  troubled:  ye  believe  in  God.  believe  also  in  me."  —  John 
tiv.  1. 

Christ  is  the  Fountain  of  Divine  consolation.  He  is  stj^led  the 
Consolation  of  Israel,"  and  "  the  God  of  comfort."  How  cheering  such 
a  ciiaracter  to  the  mind  of  the  believer  amid  the  troubled  scenes  of  life ! 
The  great  High  Priest  loves  him,  and  compassionately  looks  from  his 
high  abode  upon  his  suflfering  servant.  The  glories  of  his  heaven,  the 
grandeur  of  his  nature,  the  acclamations  of  celestial  spirits,  and  the 
love  he  has  for  them,  do  not  prevent  him  from  sympathizing  with  hi3 
afflicted  people,  and  saying  from  his  throne,  **Let  not  your  heart  be 
troubled,"  etc. 

When  these  words  were  uttered,  the  disciples  of  Christ  'were  in  dis- 
tress. Jesus  their  Master  was  about  to  leave  them.  He  wac  going  tc 
his  cross  to  die.  The  purport  of  his  death  they  did  not  clearly  appre- 
hend ;  yet  his  departure  was  distressing  to  them.  Jesus  kn<5W  their  per- 
turbed state  of  mind,  and  he  gave  them  instruction  and  appropriate 
consolation.  As  sorrow  filled  their  hearts,  and  tears  suifused  their  eyes, 
he  said,  "  Let  not  your  hearts  be  troubled,"  etc. 

I.  The  Heart  is  sometimes  troubled  :  *•  Let  not,"  etc. 

The  word  troubled  denotes  an  agitated  and  painful  state  of  mind, 
created  by  something  unpleasant  and  disagreeable.  The  heart  heaves, 
and  sometimes  agonizes  under  the  pressure  of  fear,  grief,  anxiety,  des- 
pondency, or  apprehension  of  future  evils.  Tlnis  the  disciples  were 
troubled  by  the  loss  which  they  were  about  to  sustain.  They  gazed 
upon  the  lovely  and  majestic  person  of  the  Redeemer,  and  were  dis- 
tressed to  think  they  would  soon  see  him  no  more.  They  thought  of 
his  delightful  companionship,  his  constant  kindness  and  peculiar  tender 
sympathy,  and  his  wonderful  teaching,  and  0  what  a  sad  blank  would 
his  departure  create  !  His  loss  they  felt  to  be  irreparable.  And  not 
only  so  ;  they  were  troubled  also  by  his  intimations  of  approaching  tra- 
gical sufferings.  Disappointed  at  his  not  erecting  a  throne  of  regal 
power  and  grandeur,  and  causing  them  to  sit  in  dignity  on  his  right 
and  on  his  left  hand  in  his  earthly  kingdom,  the  very  idea  of  his  de- 
parture to  the  ignominious  cross  was  appalling  to  their  minds.  Their 
hearts  were  troubled.  The  prince  of  this  world  was  collecting  his 
forces  against  him;  the  Jewish  rulers  were  full  of  bigotry,  and  their 
determination  to  destroy  him  was  complete.  He  was  about  to  close  his 
career  by  unparalleled  sufferings,  and  by  a  shameful  and  accursed 
death.  This  he  had  intimated  to  them.  But  he  told  them  that  they 
also  should  be  baptized  with  sufferings.  These  things  have  I  spoken 
to  you,  that  ye  should  not  be  offerided.  They  shall  put  you  out  of  the 
synagogues;  yea,  the  time  cometh,  that  whosoever  killeth  you  will 
tliink  that  he  (^oeth  God  service."  It  is  not  surprising  then  that  they 
should  be  distressed  by  the  dark  prospect  which  they  had  before  them. 
.  Observe,  ♦ 

I.  That  the  people  of  God,  even  the  most  holy  and  devoted  of  them, 
idre  subject  to  various  troubles  and  perplexities. 


«6 


COMFORT  IN  TROUBLE. 


The  trouble  which  no:itatecl  the  disciples  is  not  npplicfible  to  believers. 
The  departure  of  Christ  to  heaven  as  their  Intercessor  and  Forerunner 
is  a  source  of  joy.    But  they  have  trials. 

Adve.rsify.  Scarcity  of  manual  Inbour  —  inadequacy  of  remuneration 
for  mnnual  labour — plans  unsuccessful — losses  through  the  mismanage- 
ment of  others —  or  adversity  produced  by  lengthened  affliction— inca- 
pacity for  labour. 

A fflicliovs,  personal  or  relativp.  These  are  painful  and  cause  serious 
apprehension.    They  may  be  the  precursors  of  death. 

Bereavements.  Here,  *'the  heart  knows  its  own  bitterness."  To  part 
with  beloved  relatives  and  friends  is  very  trying.  Lover  and  friend 
hast  thou  put  far  from  me,  and  mine  acquaintance  into  darkness." 

Family  troubles.  Millions  of  hearts  have  been  troubled  by  the  un- 
grateful conduct  of  their  children.  Their  best  counsels  neglected  — 
bent  on  a  course  of  impiety.    Instance  Eli,  and  David. 

"How  sharper  than  a  serpent's  tooth  it  is 
To  have  a  thankless  child !" 

Troubles  in  the  church.  Disunion  —  lukewarraness  —  unproductive- 
ness— want  of  religion — To  a  real  Christian  these  things  cause  sorrow. 
Phil.  ill.  18. 

Heart  trouble,  "Let  not  your  heart  be  troubled."  What  trouble 
arises  from  the  evil  heart  of  unbelief,  ever  prone  to  depart  from  the 
living  God !    Rom.  vii.  24. 

What  crowds  of  evil  thoujrhts, 

What  vile  affections  there! 
Distrust,  presumption,  artful  guile, 

Pride,  envy,  slavish  fear. 

Apprehension  of  death.  The  believer  is  sometimes  troubled  by  think- 
ing of  his  death.  He  has  yet  to  die.  To  meet  the  tyrant.  To  part 
with  all  —  to  pass  into  the  invisible  state.  Heb.  ii.  14,  15. 
The  foregoing  may  be  illustrated  by  the  following:  — 
Believers  are  afflicted  as  other  men..  They  endure  pains  and  weak- 
ness of  body — domestic  trials — family  bereavements — worldly  losses — 
and  distress  of  mind.  In  addition  to  all  these,  which  are  the  common 
sorrows  of  our  race,  they  have  trials  peculiar  to  themselves.  Many 
are  the  afflictions  of  the  righteous."  These  afflictions  do  not  spring 
from  chance,  nor  do  they  proceed  from  the  will  of  a  capricious  and 
despotic  tyrant.  They  are  the  chastisements  of  a  father's  hand  —  the 
proofs  of  paternal  love.  What  then  should  be  our  disposition  and  con- 
duct under  them  ?  We  should  pray.  Pray,  in  submission  to  the  divine 
will,  that  your  afflictions  be  removed.  Take  as  your  examples  David, 
Jonah,  Hezekiah,  ^^anasseh,  Paul,  and  even  Christ  himself.  Pray  for 
grace  to  endure  affliction  while  it  continues,  so  as  to  glorify  God.  Certain 
graces  thrive  best  in  affliction.  Gold  shines  brightest  when  burnished. 
Stars  are  most  lustrous  in  the  darkness  of  night.  Spices  emit  their 
Kweetest  odours  when  bruised.  So  patience — meekness-»-acquiescence 
in  the  will  of  God  are  most  conspicuous  in  the  time  of  affliction.  Pray 
that  your  afflictions  may  be  sanctified.  Sanctified  afflictions  are  among 
the  best  blessings  of  the  new  covenant.  What  a  mercy  that  we  can 
pray,  even  in  the  darkest  hour  I    The  returns  of  prayer  will  be  mor« 


COMFORT  IN  TROUBr.E. 


417 


precious  than  the  richest  cargoes  —  more  refreshing  than  the  most 
genial  showers —  types  and  foretastes  of  heaven. 

The  Rev.  George  Whitfield  said,  when  preaching  from  the  text, 
Wherefore  glorify  3^e  the  Lord  in  the  fires,"  Isa.  xxiv.  15.  When  I 
was  some  years  ago  at  Shields,  I  went  into  a  glass-house,  and,  standing 
very  attentive,  saw  several  masses  of  burning  glass  of  various  forma. 
The  workmen  took  one  piece  of  glass,  and  put  it  into  one  furnace,  then 
he  pvit  it  into  a  second,  and  then  into  a  third.  I  asked  him,  '  Why  do 
you  put  that  into  so  many  fires?  He  answered  me,  'Oh,  sir,  the  first 
was  not  hot  enough,  nor.  the  second,  and  therefore  we  put  it  into  the 
third,  and  that  will  make  it  transparent.'  Oh,  thought  I,  does  this  man 
put  this  glass  into  one  furnace  after  another  that  it  may  be  rendered 
perfect  ?  Put  me,  my  God,  into  one  furnace  after  another,  that  my 
Boul  may  be  transparent  too  !" 

v»  'Tis  my  happiness  below. 

Not  to  live  without  the  cross, 
But  the  Saviour's  power  to  know. 
Sanctifying  every  loss. 

Trials  must  and  will  befall. 

But,  with  humble  faith  to  see 
Love  infcribed  upon  them  all, — 

This  is  happiness  to  me. 

II.  That  the  Lord  Jesus  is  ever  ready  to  comfort  Ms  people  in  their 
distress.  Let  not  your  heart  be  troubled.^'  I  wish  your  happi- 
ness, and  will  endeavour  to  promote  it.  My  heart  deeply  feels 
and  sympathizes  with  yours.  I  know  what  you  have  to  suffer; 
mid  I  will  pever  leave  you,  nor  forsake  you. 

He  had  this  peculiar  end  in  view  in  assuming  our  nature.  He  came 
to  bind  up  the  broken-hearted,  Luke  iv.  18  ;  Heb.  ii.  17.  Wherefore, 
in  all  things,"  etc. 

For  this  purpose  he  procured  the  Spirit,  and  sent  him  into  the  world, 
John  xiv.  16. 

For  this  purpose  he  raises  up  ministers,  and  sends  them  forth  to 
console  his  people;  *' Comfort  ye,  comfort  ye,  my  people,  saith  the 
Lord;  yea,  speak  comfortably  unto  Jerusalem,"  Isa,  xl.  1,  2. 

III.  The  Advice  which  he  gives  them:  "Pa  believe  in  God; 
believe  also  in  me.'' 

It  accords  with  the  original  to  read  both  the  verbs  in  the  imperative 
mood :  —  Place  your  confidence  in  God,  and  in  me  as  the  Mediator 
between  God  and  man  ;  expect  the  utmost  support  from  God,  but  expect 
it  to  flow  from  me.  My  father  has  appointed  me  as  the  channel 
through  which  my  church  is  to  receive  all  spiritual  and  celestial  hap- 
piness. 

"Ye  believe  in  God."  You  believe  him  as  the -Creator  of  all  worlda 
—  you  believe  in  the  spirituality  of  his  nature  —  in  his  benevolence  in 
supplying  all  the  wants  of  his  creatures  —  in  his  power  shielding  his 
servants  from  the  malicious  designs  of  their  foes,  and  in  his  wisdom, 
ordering  all  things  for  the  l)est.  If  you  believe  in  him,  believe  in  me; 
for  I  came  forth  from  my  Father  —  I  was  delegated  by  him  to  save  tho 

2fi 


418 


COMFORT  TN  TROUBLE. 


world.  My  great  object  in  going  away  is  to  secure  the  snWntion  of  my 
people.  I  go  to  die  that  they  may  live.  I  go  to  rise  from  the  grave 
that  death  and  the  grave  may  not  destroy  them.  I  go  to  ascend  to  my 
Father's  house,  there  to  reign,  there  to  intercede.  I  go  to  open  the 
windows  of  heaven  to  pour  down,  in  rich  profusion,  the  richest  blessings 
upon  my  church.    Therefore,    believe  in  me." 

The  exhortation  of  Christ  therefore  means, 

1.  Believe  in  the  Divinity  and  authority  of  my  mission.  You  have  seen 
my  miracles  —  you  have  witnessed  my  power  —  you  have  heard  my 
Father's  voice  from  themost  excellent  glory  proclaiming  me  his  beloved 
Son,  in  whom  he  is  well  pleased.  Do  you  not  perceive  then  that  my 
credentials  are  divine?  Believe  this,  and  it  will  embolden  you  in  the 
office  which  you  have  to  discharge.  Ever  remember  that  you  have  an 
Almighty  Saviour  to  serve,  and  to  protect  you.  I  commit  my  cause 
into  your  hands.  Believe,  trust  in  me,  and  it  shall  succeed.  So  Jesus 
speaks  to  all  his  people.  The  Divinity  of  Christ  makes  our  religion 
sweet  and  precious.  *'  Believe  in  me,"  says  Christ,  "and  you  shall  be 
happy."  *' Unto  you  who  believe,  he  is  precious,"  says  the  Apostle 
Peter. 

2.  Believe  in  my  mediating  love  and  death.  **  I  lay  down  my  life  for 
my  sheep."  Your  souls,  my  disciples,  are  lost,  guilty,  and  defiled  by 
sin.  You  cannot  save  yourselves.  Believe  in  me  as  your  Snviour.  I 
am  the  end  of  the  law  for  righteousness  to  every  one  that  believeth.  I 
will  save  you  to  the  uttermost.    Faith  in  the  precious  blood  of  Christ. 

0  what  a  magic  power  has  that!  It  turns  the  curse  into,  a  blessing. 
It  gives  peace,  and  joy,  and  hope.  It  rescues  from  perdition,  and  ele- 
vates to  glory.    Blessed  are  they  who  believe  in  Christ! 

3.  Believe  in  my  kind  and  constant  care.  "  I  will  not  leave  you  com- 
fortless; I  will  come  unto  you."  I  am  the  chief  Shepherd  and  Bishop 
of  your  souls —  how  then  can  I  leave  you?  Amid  all  the  glories  of  my 
kingdom,  my  care  and  love  will  be  for  you.  Though  cherubim  and 
seraphim,  and  myriads  of  angels  and  saints  will  adore  me  when  I  put 
on  my  coronation  robes,  yet  I  will  not  forgot  you.  Believe  in  me ;  for 
"I  am  with  you  alway,  even  to  the  end  of  the  world."  Commit  all 
your  cares  into  my  hands.  I  care  for  you.  I  shall  see  you,  and  feel, 
and  care  for  you  when  you  are  poor  and  destitute.  When  they  hnW 
you  to  prison  and  to  the  tribunal,  I  shall  see  you.    Believe  in  me  then. 

1  will  teach  you  what  to  say.  I  will  be  your  invisible  counsellor,  and 
plead  your  cause.  But  eventually  for  that  cause  you  must  die.  As 
the  master  is  persecuted  to  the  death,  so  you  must  be.  You  must  be 
martyrs  for  my  sake.  0  believe  in  me  then  !  I  will  comfort  and  cheer 
you  amid  the  pangs  of  martyrdom.  I  will  open  heaven,  and  let  you  see 
my  glory,  and  that  I  live  observant  of  you.  I  will  give  you  my  Spirit, 
and  you  shall  sweetly  fall  asleep  in  me  —  in  Jesus  ! 

0  Christian,  great  is  the  love,  and  constant  the  3are  of  thy  Saviour, 
Thou  believest  in  God,  believe  also  in  him.  He  careth  for  thee  when 
thou  art  in  straits  and  difficulties  —  when  thy  circumstances  are  indi- 
gent, Jesus  loves  thee.  In  the  days  of  his  flesh,  he  loved  the  poor,  and 
on  his  throne  he  still  anxiously  remembers  them.  Art  thou  afraid  of 
perishing  by  the  hand  of  thine  enemies  ?  Believe  in  Christ,  and  they 
will  be  vanquished.    Thou  art  weak  but  Christ  is  strong;  thy  foes  art 


COMFORT  IN  TROUBLE, 


419 


mighty,  but  he  is  Almighty  ;  thy  sufficiency  is  of  him.  The  supplies 
of  his  Spirit  are  exhaustless.  When  the  enemy  comes  in  like  a  flood, 
his  Spirit  will  lift  up  a  standard  against  him.' '  When  on  thy  sick- 
bed, Uuiguishing  in  pain,  burning  with  fever,  tossing  to  and  fro,  Jesus 
cares  for  thee.  Believe  in  him  then.  He  will  make  all  thy  bed  in  thy 
affliction,  and  make  it  a  bed  of  roses.     "My  grace  shall  be  sufficient 

for  thee."  When  thy  friends  die  and  are  covered  by  the  sod,  he  will 

give  thee  "  oil  of  joy  for  mourning,  and  the  garments  of  praise  for  the 
spirit  of  heaviness."  At  the  grave  of  Lazarus  "Jesus  wept,"  and  on 
his  radiant  throne  he  still  sympathizes  with  all  his  bereaved  people. 

*'  Leave  thy  fatherless  children,  and  let  thy  widows  trust  in  me."  

Christian,  thou  must  die,  but  let  not  thine  heart  be  troubled;  believe 
in  me  ;  1  am  the  conqueror  of  death,  and  will  make  thee  more  than  a 
conqueror.  Fear  not  to  go  down  to  the  grave ;  I  will  go  down  with 
thee,  and  will  surely  bring  thee  up  again.  Believe  in  me  when  thou 
art  dying,  and  think  I  died  for  thee.  I  am  thy  righteousness  and 
strength. 

Lavater  has  the  following  allegory  illustrative  of  the  Christian's  tri- 
umph over  Death.    "  It  happened  one  day  that  Death  met  a  good  man  ; 

*  Welcome,  thou  messenger  of  immortality !'   said  the  good  man. 

*  What !'  said  Death,  'dost  thou  not  fear  me  ?'  *  No,'  said  the  Christian  ; 

*  he  that  is  not  afraid  of  himself,  needs  not  be  afraid  of  thee  !'  *  Dost 
thou  not  fear  the  diseases  that  go  before  me,  and  the  cold  sweats  that 
drop  from  my  finger  ends?'  *  No,'  said  the  good  man,  'diseases  and 
cold  sweats  announce  nothing  but  thee!^  In  an  instant  Death  breathed 
upon  hirij,  and  Death  and  he  disappeared  together;  a  grave  had  opened 
beneath  their  feet,  and  in  it  lay  something.  I  wept,  but  suddenly 
heavenly  voices  drew  my  eyes  on  high.  I  saw  the  Christian  in  the 
clouds.  He  was  still  smiling,  as  when  Death  met  him,  angels  had 
welcomed  his  approach,  and  he  shone  as  one  of  them.  I  looked  into  the 
grave,  and  saw  what  it  was  that  lay  there ;  nothing  was  there  but  the 
garment  the  Christian  had  laid  aside.'* 

IMPROVEMENT. 

Be  very  thankful  for  Christ.  What  a  sympathizing  friend  is 
he!  He  may  well  be  styled,  "The  Consolation  op  Israel;" 
*'  The  Comforter  of  those  who  are  cast  down.'' 

In  all  your  troubles,  go  to  him  for  support.   Trust  in  his  mighty 
.  love  and  power.    Ever  believe  in  him.    The  life  which  you  live  in 
the  flesh,  let  it  be  by  the  faith  of  the  Son  of  God. 

How  comfortless  must  sinners  be  in  their  troubles!  They  go  not 
to  God  for  support;  but  to  artificial  means — physicians  of  no 
value. 


420 


THE  GREAT  QUESTION. 


LXXXIX.—THE  GREAT  QUESTION. 

"  Dost  thou  believe  on  the  Son  of  God?"  —  John  ix.  35. 

The  chapter  relates  the  extraordinary  cure  of  the  man  born  blind 
By  this  miracle  Jesus  declared  himself  to  be  the  Son  of  God  with  power. 
— Observe  the  malice  and  envy  of  the  Jewish  authorities — the  fear  and 
duplicity  of  the  parents — the  honesty  of  the  man  healed — his  expulsion 
from  the  synagogue.  Jesus  sympathized  with  the  man,  and  went  in 
search  of  hira  after  his  expulsion.  When  he  had  found  him,  he  pro- 
posed the  question,  **Dost  thou  believe,"  etc.  Great  was  the  miracle 
for  the  body  —  but  a  greater  miracle  was  effected  for  the  soul. 

I.  The  Object  of  faith.    '*The  Son  of  God." 

A  glorious  and  complex  personage  —  possessed  of  two  distinct  na- 
tures, human  and  divine  —  a  glorious  person,  God  and  man.  The  ap- 
pellation, Son  of  God,  is  applied  both  to  angels  and  to  men.  Angela 
are  so  called.  Job  xxxviii.  7.  It  is  applied  to  believers.  John  i.  12; 
Rora.  viii.  14;  1  John  iii.  2.  Angels  are  the  sons  of  God  by  creation; 
believers  are  the  sons  of  God  by  regeneration  and  adoption  ;  but  Christ 
is  the  Son  of  God  in  a  special  sense,  only  applicable  to  himself  He 
possesses  the  nature  of  God — equality  with  God ;  has  the  names  of 
God,  and  the  perfections  of  God. 

1.  His  Divinity  and  Godhead  appear  from  the  following  con- 
siderations :  — 

(1.)  From  the  express  declarations  of  Scripture.  While  he  is  the  child 
born,  and  the  Son  given,  he  is  the  mighty  God,  the  everlasting  Father, 
and  the  Prince  of  peace.    See  Isa.  ix.  6;  John  i.  1,  18;  Rom.  ix.  5. 

(2.)  From  the  perfections  ascribed  to  him,  2vhich  are  peculiar  to  Deity, 
Eternity;  "Before  Abraham  was  I  am."  —  Unchangeableness  ;  "Jesus 
Christ,  the  same  yesterday,"  etc.  Heb.  xiii.  8.  —  Almighty  power; 
"  Christ  the  power  of  God."    1  Cor.  i.  24.  —  Infinite  wisdom  ;  "  Light 

of  the  world  ;"     the  only  wise  God."  Infinite  love  ;  "  Ye  know  the 

grace,"  etc.  2  Cor.  viii.  9.  Creation  is  ascribed  to  him.  And  so  is 
redemption.    All  these  attributes  are  therein  displayed. 

(3.)  From  the  works  which  he  did.  These  could  not  have  been  done 
by  a  person  inferior  to  God.  Such  as  searching  the  heart,  and  per- 
ceiving what  was  in  it — healing  the  sick  and  raising  the  dead  —  the 
forgiving  of  sins. 

2.  But  Tie  was  perfect  man  as  well  as  God.  He  assumed  our 
nature  in  all  respects —  flesh  of  our  flesh,  and 'bone  of  our  bone. 
He  was  subject  to  pain  and  weariness  of  body  —  he  needed  meat 

/  and  drink  for  his  sustenance  —  he  slept  for  the  refreshment  of 
nature. 

This  human  body  was  animated  by  the  Divine  nature,  which  made 
Christ  a  Godlike  man.  His  mind  was  endowed  with  faculties  of  the 
most  exalted  rank  —  far  superior  to  angelic  minds.    "Being  made  se 


THE  GREAT  QUESTION. 


421 


much  better  than  the  angels,"  Heb.  i.  4.  Yet  as  man,  he  sorrowed, 
feared,  hated,  loved,  etc. 

In  our  nature,  he  undertook  our  cause  —  sutfered  and  endured  the 
punishment  due  to  our  sins.  Isa.  liii.  In  our  nature  he  is  exalted  at 
God's  right  hand.    This  is  the  glorious  object  of  our  faith. 

II.  The  Nature  of  Faith.     Dost  thou  believe 

It  is  not  merely  giving  credit  to  the  Scriptures.  It  is  not  merely 
confessing  the  doctrines  of  any  particular  creed  —  it  is  not  a  ni«re 
professing  of  faith. 

Faith  is  confidence,  trust,  or  reliance  upon  the  sacrificial  death  of 
Christ  for  salvation  and  everlasting  life.  It  is  the  act  of  the  heart  by 
which  we  heartily  welcome  him  into  our  souls.  The  Scriptures  figu- 
ratively represent  this  grace,  as  beholding  him,  or  looking  to  him  ;  it  is 
coming  to  Christ,  laying  hold  of  him,  receiving  him,  resting  on  him,  etc. 
Figuratively,  he  is  called  "the  bread  of  life,  and  the  water  of  life," 
and  faith  is  participation,  called  "eating  and  drinking." 

1.  Faith  is  always  preceded  by  a  deep  conviction  of  sinfulness.  The  sin- 
ner must  feel  that  he  is  a  transgressor  of  God's  holy  law,  and  in  conse- 
quence is  in  a  state  of  condemnation.  If  so,  he  will  say,  like  the 
Jailor,  "Sirs,  what  must  I  do  to  be  saved?" 

2.  This  faith  implies  a  knowledge  of  Christ  as  the  Saviour.  Rom.  x. 
14.  No  gospel  faith  without  gospel  knowledge.  Knowledge  of  Christ 
as  the  great  Prophet  and  Teacher.  As  the  Priest,  the  Mediator,  the 
Atonement. 

3.  Faith  implies  ihe^assent  of  the  mind  to  Christ  in  all  his  saving  power^ 
and  dependence  upon  him.  It  is  venturing  the  soul  upon  him.  It  is  an 
appropriating  faith.  "He  loved  me,  and  gave  himself  for  me."  "My 
Lord  and  ray  God."    Isa.  xii.  1,  etc. 

III.  The  Effects  of  Faith. 

By  these  we  may  be  assisted  in  the  duty  of  self-examination.  "Dost 
thou  believe  on  the  Son  of  God?  "  If  so,  the  effects  of  faith  will  be 
mental  comfort  and  satisfaction,  and  holy  fruits,  showing  to  the  world 
that  we  are  the  subjects  of  a  very  important  change. 

1.  The  inward  effects  of  believing  on  the  Son  of  God  will  be 

(1.)  Justification.  A  full  and  free  acquittance  from  all  law  charges. 
Acts  xiii.  39:  Rom.  v.  1  ;  viii.  1. 

(2.)  Peace  and  tranquillity  of  soul.  Rom.  v.  1.  Christ  is  the  Prince 
of  peace,  the  Author  of  peace ;  and  his  gift  to  all  believers  is  the  en- 
joyment of  peace.  Anxiety,  restlessness,  dread,  and  torment,  are  van- 
ished, and  the  mind  is  comfortable,  joyous,  serene,  and  calm. 

(3.)  Adoption  into  the  family  and  household  of  God.  Gal.  iii.  26;  1 
John  iii.  1,  2;  John  i.  12. 

(4.)  All  such  have  the  Spirit  of  God,  as  their  witness,  comforter, 
helper,  and  sanctifier. 

(5.)  Hope  of  heaven.    Faith  leads  to  this.    Heb.  xi.  1, 


2.  Thfi  Outward  Effects  of  true  Faith. 
36 


422 


THE  roMlNG   OF  SATAN. 


(1.)  A  new  creation  and  reformation  of  life.    2  Cor.  v.  17. 

(2.)  A  conscientious  regard  to  the  authority  of  Christ.  His  laws  will 
be  regarded  —  a  desire  to  please  him  —  a  desire  to  promote  his  glory 
in  the  world  —  great  love  to  his  cause.  Faith  works  by  love  —  love  to 
God,  to  saints,  to  our  fellow-men. 

(3.)  Victory  over  the  world.  1  John  v.  4. 

IMPROVEMENT. 

1.  The  text  applies  personally,  **Dost  thou  believe  on  the  Son 
of  God  ?  It  does  not  relate  to  others,  but  to  ourselves.  It  does 
not  refer  to  mere  information  or  opinion,  but  to  faith.  It  refers 
not  either  to  past  or  future,  but  to  the  present:  "  Dost  thou  be- 
lieve?" 

2.  If  you  believe,  be  thankful  for  the  means  by  which  you  have 
been  brought  into  that  happy  state.  Faith  is  not  natural  to 
you  ;  by  nature  you  are  unbelievers,  far  from  God,  and  strangers 
to  his  Son.  An  important  change  has  taken  place.  The  eyes  of 
your  understanding  have  been  enlightened,  and  you  behold  the 
glory  of  Christ.  You  are  interested  in  him.  He  is  your  Saviour, 
and  he  will  take  pleasure  both  in  time  and  eternity  to  make  you 
happy. 

3.  Let  the  Christian  cultivate  the  evidences  of  his  faith.  Let 
the  world  see  and  feel  that  you  are  believers.  This  will  afford 
sweet  satisfaction  to  yourselves. 

4.  He  that  believeth  not  must  perish.  Mark  xvi.  16;  John  iii. 
18. 


XC  — THE  COMING  OP  SATAN. 

The  prince  of  this  world  cometb,  and  hath  nothing  in  me.'^  —  Joan  xiv.  80. 

By  the  prince  of  this  world  we  are  to  understand  Satan ;  called  Apol- 
lyon,  the  old  serpent,  the  roaring  lion,  the  god  of  this  world,  the  prince 
of  the  power  of  the  air. 

I.  The  Manner  of  His  Coming. 

1.  His  influence  is  sometimes  sudden,  alarming,  formidable,  as  a  lion 
springing  on  his  prey.    Witness  his  attack  on  Judas,  Peter,  etc. 

2.  A  slow  or  gradual  approach  like  the  serpent. 

3.  He  comes  under  the  mask  of  friendship. 

4.  He  comes  by  the  slavish  fear  of  man, 

5.  He  comes  by  plausible  and  fundamental  mor* 

II.  The  Design  of  Satan's  Coming. 


HOPE  A  SUPPORT  IN  TROUBLE. 


1.  It  is  directed  against  God. 

2.  To  bring  the  children  of  men  into  the  same  condemnation  with 
himself. 

**  Lest  being  lifted  up  with  pride,  he  fall  into  the  condemnation  of 
the  devil."  —  !  Tim.  iii.  6. 

3.  To  prevent  the  influence  of  divine  truth  on  the  heart. 

**  The  god  of  this  world  hath  blinded  the  minds  of  them  that  believe 
not,  lest,"  etc.  — 2  Cor.  iv.  4. 

He  blinds  the  understanding,  raises  prejudices,  etc.,  against  the 
truth. 

4.  To  hinder  saints  in  the  works  and  ways  of  God. 
*' But  Satan  hindered  \is.^'  —  1  Thess.  ii.  18. 

5.  To  overthrow  our  goings  and  to  ruin  the  soul. 

"  But  I  fear,  lest  by  any  means,  as  the  serpent  beguiled  Eve,"  etc. 
etc.  —2  Cor.  xi.  3. 

III.  The  Consequence  of  his  coming.  **  He  hath  nothing  in 
me.'' 

1.  No  native  depravity  in  Christ.  In  us  there  is  every  thing  friendly 
to  the  designs  of  Satan. 

2.  The  impossibility  of  Satan's  prevailing  against  Him. 

He  never  did  sin.  He  could  not  sin,  because  perfect  purity  was  his 
nature.    *'  He  did  no  sin,  neither  was  guile  found  in  his  mouth.'* 

IMPROVEMENT. 

1.  Though  Satan  be  powerful,  he  is  not  omnipotent. 

2.  Commit  your  soul  to  the  care  of  Christ. 

J.  BODEN. 


XCL  — HOPE  A  SUPPOET  IN  TROUBLE. 

"Why  art  thou  cast  down,  0  my  soul?  and  why  art  thou  disquieted  within  me! 
hope  in  God;  for  I  shall  yet  praise  Him,  who  is  the  health  of  my  countenance,  and 
toy  God."  —  Vs.  xliii.  5. 

A  Christian  has  been  justly  compared  to  an  exotic,  a  plant  which 
flourishes  in  its  own  climate;  but  which,  when  brought  into  one  un* 
friendly  to  its  nature,  is  alive  indeed,  but  sickly.  There  is  something 
paradoxical,  an  apparent  contradiction  in  the  Christian's  character;  he 
is  sorrowful,  yet  always  rejoicing. 

From  these  words,  observe, 

I.  That  the  best  of  men,  and  men  of  the  deepest  experienoei 
may,  at  times,  suflfer  great  depression. 


THE  BEAUTY  OF  THE  LORD  IN  HIS  HOUSE. 


1.  From  the  corruptions  of  the  heart. 

2.  From  his  near  connections. 
•3.  From  bodily  disease. 

4.  Privation  from  ordinances. 

II.  It  is  the  duty  of  good  men  to  resist  such  despondency. 

1.  Because  if  this  despondency  be  not  arrested  in  its  progress,  they 
are  in  danger  of  dishonouring  God. 

2.  It  has  a  tendency  to  weaken  exertion. 

3.  It  is  a  snare  to  his  neighbour,  an  injury  to  his  family,  and  a  scan- 
dal to  religion. 

III.  The  infallible  resource  of  the  godly  in  all  cases  of  trial,  ia 
—  Hope  in  God. 

1.  This  is  according  to  His  word. 

2.  A  Christian  has  experienced  this  confidence. 

3.  The  Omnipotence  of  God  warrants  this  confidence. 

IMPROVEMENT. 

1.  You  must  often  hope  in  an  inexplicable  providence,  find 
depend  on  God  in  the  order  of  His  dispensation. 

2.  Exercise  hope  in  the  path  of  duty. 

3.  Exercise  your  confidence  with  respect  to  your  best  interests. 


XCIL  — THE  BEAUTY  OF  THE  LORD  IN  HIS  HOUSE, 
(at  the  opening  of  a  place  of  worship.) 

"  Let  tby  work  appear  unto  thy  servantsi,  and  thy  plory  unto  their  children.  And 
\ft  the  beauly  of  the  Lord  our  God  be  upon  us :  and  establish  thou  the  work  of  our 
hands  upon  us ;  yea,  the  work  of  our  hands  establish  thou  it."  <^  Ps.  xc.  16,  17. 

I.  This  is  a  prayer  for  the  work  of  God. 

A  work  infinitely  interesting  to  angels  and  believers. 
A  work  early  begun — carried  on — gradual — opposed — imperceptible 
-i-  by  human  instruments  —  in  answer  to  prayer. 

II.  The  Church  prays  that  the  glory  of  the  Lord  may  be  visibly 
displayed  in  this  work.  God  brings  all  the  glory  of  His  essence 
and  perfections  into  this  work. — All  the  wisdom  of  His  mind  ;  the 
love  of  His  heart :  the  power  of  His  arm ;  fidelity  of  His  care ; 
the  plentitude  of  His  grace. 

III.  Estimating  the  interests  of  the  Church,  we  pray  that  the 
beauty  of  the  L^rd  our  God  may  be  upon  us. 


THE  BEAUTY  OP  THE  LORD  IN  HIS  HOUSE. 


425 


Beauty  which  consecrates  all  the  beauty  of  our  places  of  worship. 
Nothing  is  of  importance  unless  the  beauty  of  the  Lord  be  there. 

1.  The  beauty  of  the  administration  of  the  ordinances  of  God. 

Isa.  iii.  7.  —  How  beautiful  upon  the  mountains  are  the  feet  of 
him,"  etc. 

All  the  ordinances  are  the  beauty  of  the  Lord  upon  us,  and  amongst 
us. 

We  must  lay  no  stress  on  doctrinal  preaching  but  in  connection  with 
the  heart  and  life. 

2.  The  spirit  in  which  the  Head  of  the  church  is  worshipped,  the 
gospel  is  heard,  and  the  ordinances  are  observed. 

3.  The  presence  of  the  Lord  our  God. 

His  presence  will  be  the  glory  of  the  place.  He  has  promised  Hi3 
presence  to  His  church  under  all  circumstances.  They  shall  feel  His 
presence  and  be  made  happy  as  they  proceed  on  their  Christian  course. 

A  church  of  Christ  bears  the  most  striking  resemblance  to  heaven. 

The  beauty  of  the  Lord  is  His  resemblance.  Every  beUever  is  a 
living  epistle  of  Christ. 

IV.  The  prayer  of  the  text  is  for  a  blessing  upon  every  plan 
tending  to  promote  the  glory  of  God. 

4.  The  beauty  of  the  Lord  includes  all  immunities,  blessings,  conso- 
lations, and  joys  of  His  love.    Isa.  Ixi.  3. 

We  must  have  clear  views  of  His  work  and  of  our  work ;  act  in  tho 
true  spirit  of  our  character  and  of  the  magnitude  of  our  work,  and  the 
awful  responsibilities  of  its  glorious  result:  not  grow  cool  or  indilfer- 
ent,  but  continue  to  do  all. His  will  with  increasing  animation,  warmth, 
and  ardour.  Not  forsaking  it,  not  looking  back,  not  doing  it  deceit- 
fully. 

We  pray  that  God  would  counsel  and  lead  us ;  make  our  way  plain, 
and  that  in  whatever  way  the  church  may  be  assailed  we  may  still  go 
on  :  prepared  for  all  difficulties  and  ready  to  make  every  sacrifice. 
That  the  work  may  be  permanent  and  progressive.  "  Let  it  not  die 
with  us,  raise  up  labourers,  adequate  to  the  extent  of  the  harvest." 

V.  That  you  may  enjoy  clear,  satisfactory,  exhilirating  evidence 

of  the  prosperity  of  the  work.      Let  thy  work  appear  J* 

Ministers  cannot  rest  in  preaching  faithfully  ;  they  must  see  the  work 
of  God  is  in  progress,  by  tlieir  own  instrumentality  or  not.  If  they  see 
it  going  on  they  rejoice,  whoever  is  the  instrument.  "Let  thy  work 
appear  to  all  thy  servants  !  " 

God  will  let  his  work  appear  for  our  encouragement,  that  we  may 
/eel  more  of  the  power  and  enjoy  more  of  the  renovating,  comforting, 
and  sanctifying  influence  of  His  Spirit. 

Every  appearance  of  the  work  of  God  is  tbe  crown  of  exertion,  and 
the  harbinger  of  greater  things  about  to  be  accomplished. 

VI.  The  Church  prays  that  this  blessedness  may  be  extended  to 
succeeding  generations.    **  Thy  Glory  unto  their  children." 

36* 


126 


THE  FADING  LEAP. 


The  spirit  of  prayer  connects  itself  with  futurity.  The  believer  looks 
forward  in  the  spirit  of  devotion,  desire,  hope,  confidence,  and  joy,  when 
the  earth  shall  be  filled  with  the  glory  of  the  Lord.  This  is  the  true 
spirit  of  benevolence.    Ps.  Ixxii. 

VII.  This  prayer  in  its  bearings  on  parental  affection,  fixing 
on  the  highest  object  of  eternal  realities,  desires  the  Salvation  of 
Children. 

One  generation  of  pastors,  church  members,  friends,  and  contributors 
pass  away  after  another.  The  world  is  constantly  changing.  Let 
children  be  admonished  to  pray  that  the  beauty  of  the  Lord  may  be 
\*^on  them.    And  let  all  unite  in  the  prayer  of  the  text. 

Parsons. 


XCIIL  — THE  FADING  LEAF 

We  all  do  fade  as  a  leaf."  —  Isaiah  Ixiv.  6. 

These  words  will  admit  of  several  applications.  They  could  be 
applied  to  religious  declension,  and  to  national  declination.  But  let  us 
consider  them  as  applying  to  physical  corruption,  or  the  mortality  of 
man. 

1 .  The  decay  of  the  leaf  is  natural. 

It  is  what  constantly  occurs.  After  the  summer  is  gone,  and  the 
fruit  is  fully  ripe,  the  leaves  begin  to  change  their  colour,  to  lose  their 
interesting  hue,  and  at  last  to  fall  in  quick  and  rapid  succession  to  the 
ground.  It  is  true  there  are  some  trees  and  shrubs,  which  retain  their 
verdure  through  the  year;  yet  even  these  have  faded  leaves,  and  are 
constantly  putting  on  a  new  attire.  Thus,  the  decay  of  the  leaf  is 
natural.  —  So  it  is  with  the  physical  existence  of  man.  We  no  sooner 
begin  to  live,  than  we  begin  to  die.  Mortality  is  inseparable  from  our 
present  existence.  Hence  the  language  of  inspiration. — "Man  that  is 
born  of  a  woman  is  of  few  days  and  full  of  trouble."  *'  We  must  needs 
die  and  be  as  water  spilt  upon  the  ground  that  cannot  be  gathered  up 
a<rain."  "By  one  man  hath  sin  entered  into  the  world,  and  death  by 
sin.'*  And  in  turning  over  the  pages  of  history,  what  confirmations 
of  the  truth  are  there,  that  all  men  are  mortal !  Where  are  the  builders 
of  Babel  ?  Where  Abraham  and  his  numerous  seed  ?  Where  the 
patriarchs  and  prophets  of  succeeding  ages?  They  are  gone,  and  the 
place  which  once  knew  them  now  knows  them  no  more.  Whore  are 
the  vast  armies  of  the  Assyrians,  Persians,  Grecians,  Romans  :  the 
myriads  of  the  four  great  monarchies?  They  are  not,  and  are  us 
though  they  never  were.  And  as  with  warriors,  so  with  the  mosi 
peaceful ;  as  of  enemies,  so  of  friends.  Death  is  no  respecter  of  person* 

"Should  his  strong  hand  arrest. 
No  composition  sets  the  prisoner  free." 


THE  FADING  LEAP. 


427 


Whateyer  the  tears  of  friends,  or  the  prayers  of  the  good,  death,  alike 
regardless  of  our  tears  and  prayers,  obeys  his  mandate,  and  summons 
us  away.    The  death  of  man  is  natural. 

2.  The  decay  of  the  leaf  is  gradual. 

It  does  not  fade  away  and  come  to  corruption  in  a  day.  A  gradual 
process  of  decay  is  going  on  long  before  we  perceive  it,  an  A  after  it  is 
discovered,  weeks  may  elapse  before  it  is  entirely  withered  and  falls  as 
a  thing  of  nought  to  the  ground. — So  it  is  with  man.  The  corruption 
of  his  nature  is  gradual.  Having  attained  to  its  full  strength,  and  put 
forth  and  expended  its  greatest  vigor,  the  infirmities  of  nature  begin  to 
appear.  The  energies  of  youth  are  gone ;  the  strength  of  mature  age 
is  commanded  no  more.  Aged  persons  cannot  see  so  well ;  cannot  walk 
so  far  ;  cannot  labour  so  hard.  The  difference  between  their  physical 
constitution  as  it  was  and  as  it  w,  is  as  the  difference  between  a  tree 
full  of  leaves  and  fruit,  and  a  tree  whose  leaves  are  falling,  whose 
branches  are  decaying,  and  whose  stem  is  becoming  daily  more  corrupt. 
May  the  aged  professor  find  that  as  his  outer  man  decays,  his  inner 
man  grows  stronger  and  stronger;  that  as  his  body  bends  more  and 
more  towards  the  earth,  his  spirit  soars  with  greater  vigour  towards 
heaven,  and  that  in  him  is  seen  an  illustration  of  those  beautiful  lines, — • 

"Tbe  plants  of  grace  shall  ever  live, 
Nature  decays,  but  grace  must  thrive; 
Time,  that  doth  all  things  else  impair, 
Still  makes  them  flourish  fresh  and  fair." 

3.  The  decay  of  the  leaf  is  often  hastened  by  external  circum- 
stances. 

It  may  be  effected  by  insects,  by  blight,  by  excessive  moisture,  or 
excessive  cold.  Each  of  these  things  may  hasten  the  decay  of  the  leaf, 
which  otherwise  would  die,  though  at  a  later  period,  from  an  inherent 
principle  of  corruption. — Thus  it  is  with  man.  Though  he  will  surely 
die,  because  his  nature  is  mortal,  yet  many  die  sooner  than  they  might 
have  died,  from  their  situations,  occupations,  habits,  and  pursuits. 
Hot  climates  are  prejudicial  to  longevity.  The  average  existence  of 
many  artisans,  -is  only  from  thirty  to  forty  years.  But  in  most  cases 
life  is  shortened  by  reckless  habits.  "  The  wicked  do  not  live  out  half 
their  days."  Thus  with  the  drunkard,  who  often  finds  an  early  grave. 
How  lamentable  to  think  that  many  make  life,  at  its  longest  period 
short,  still  shorter  than  it  is  intended  to  be  !  "  Oh,  that  they  were  wise, 
that  they  understood  this,  that  they  would  consider  their  latter  end !  " 

Thus,  as  the  decay  of  the  leaf  is  natural,  gradual,  and  often  hastened 
by  external  circumstances,  so  it  is  with  the  mortality  of  man.  But  if 
this  be  admitted,  what  are  the  effects  which  this  representation  should 
have  upon  us  ? 

(1)  Should  it  not  produce  humility  f 

Many  are  proud,  and  proud  of  their  persons.  Hence  their  gay  and 
costly  attire.  They  dress  to  adorn  their  persons,  or  to  cover  their  cir- 
cumstances, to  make  themselves  appear  what  they  really  are  not.  How 
great  their  folly!  and  often  great  is  their  fall.  *  Pride  goeth  before 
deslructioTij  and  a  haughty  spirit  before  a  fall."    But  would  not  a  habit 


428 


THE  FADING  LEAP. 


of  reflection  on  our  mortality  tend  to  diminish  our  pride?  What  is 
there  in  a  corruptible  body,  about  which  to  take  so  much  pains,  or  make 
to  appear  so  gay?  Does  it  not  possess  the  elements  of  destruction? 
Is  there  not  a  process  of  decay  constantly  going  on  within?  Is  it  not 
a  little  while,  and  a  shroud  shall  enwrap  it,  and  a  grave  shall  receive 
it?  Shall  we  not  return  to  the  earth  from  whence  we  came,  and  find 
that  the  worm  is  our  companion,  and  our  body  its  aliment  and  its 
home  ?  Would  you  find  a  remedy  for  personal  pride,  —  Think  of  the 
coffin  whicli  is  to  contain  you,  the  grave  which  is  to  receive  you,  and 
the  worm  which  is  to  feed  upon  you.    And  never  forget  that 

Pride,  self-adorning  pride,  was  primal  cause 
Of  all  sin  past,  all  pain,  all  woe  to  come." 

(2)  Should  it  not  produce  sorrow  f 

Jesus  wept  at  the  grave  of  Lazarus,  not  so  much  because  he  sympa- 
thized with  the  bereaved  condition  of  Mary  and  Martha,  as  in  contem- 
plating what  sin  had  done.  *'  The  wages  of  sin  is  death."  But  for  sin, 
death  would  no  more  have  been  known  on  earth,  than  it  is  known  in 
heaven.  No  funeral  knell  would  have  been  sounded;  no  funeral  pro- 
cession would  have  been  seen;  no  funeral  obsequies  would  have  been 
performed;  no  funeral  sermon  would  have  been  heard.  But  for  sin,  the 
evils  which  are  now  committed  in  the  world  (oh,  how  vast  and  iniquit- 
ous!) would  have  been  unknown,  and  the  consequences  of  those  evils 
would  have  been  unfelt.  No  parent  would  exclaim  with  David,  *'0 
Absalom,  my  son,  my  son."  No  minister  would  employ  the  language 
of  a  Psalmist,  "  Horror  hath  taken  hold  upon  me,  because  of  the 
wicked  they  forsake  thy  law."  But  for  sin,  this  world  would  be  a 
paradise,  where  man  would  luxuriate  in  communion  with  his  Creator. 
But,  alas,  the  world  is  corrupt,  it  is  in  the  arms  of  the  wicked  one,  and 
is  covered  with  the  gloom  of  the  sepulchre,  with  the  darkness  of  the 
shadow  of  death!  Mourn,  Christian,  mourn,  and  give  vent  to  the  feel- 
ing  of  sorrow,  as  you  contemplate  the  universal  ravages  of  sin. 

(3)  Slioidd  it  not  produce  self-examination? 

We  are  fast  hastening  to  another  world.  Does  it  not  behove  us  to 
inquire,  "What  is  the  character  we  sustain?"  Are  we  new  creatures 
in  Jesus  Christ?  Have  we  been  born  again  of  the  Spirit?  Are  we 
conscious  of  a  change  produced  in  our  feelings,  answering  to  the 
demands  of  God's  word  ?  Know  we  anything  of  the  feeling  of  repent- 
ance?— that  feeling  which  contains  a  horror  of  sin,  sorrow  for  its  com- 
mission, and  a  resolution  to  avoid  and  abandon  it?  Know  we  anything 
of  the  principle  of  faith  ? —  that  principle  which  works  by  love,  which 
overcomes  the  world,  which  rests  alone  on  Christ  for  pardon  and  salva- 
tion, saying, 

"Other  refuse  have  none, 
Hangs  my  helpless  soul  on  Thee  I** 

Know  we  anything  of  the  exercise  of  prayer?  —  that  exercise  in  which 
the  mercy-seat  is  approached,  in  which  the  soul  pours  forth  its  desires 
to  the  Great  Intercessor,  that  sin  may  be  pardoned,  and  the  Holy  Spirit 
received  as  our  teacher,  comforter,  and  guide,  whilst  passing  through 
this  vale  of  tears?    Are  we  living  so  as  always  to  be  readj  for  death? 


ESTRANGEMENT  FROM  GOD. 


429 


Xf  it  is  80,  our  love  to  the  world  is  moderated,  and  subordinated  to  the 
love  of  God.  If  it  is  so,  our  diligence  in  the  things  of  time  is  accom- 
panied with  an  equal  diligence  about  the  things  of  eternity.  If  it  is  so, 
-we  shall  seek  and,  in  some  measure,  obtain  a  character  and  existence 
approaching  to  what  is  found  in  heaven. 

**0h.  happy  servant  he, 

In  such  a  posture  found ;  •  . 

He  shall  his  Lord  with  rapjture  see, 
And  be  with  honour  crowned." 


XCIV.— ESTRANGEMENT  FROM  GOD. 

BY  THE  REV.  JOHN  FOSTER. 
They  did  not  like  to  retain  God  in  their  knowledge."  —  Eom.  i.  8. 

This  plainly  tells  us,  that  it  may  be  a  very  bad  reason  to  show,  for 
doing  a  thing  or  not,  for  men  to  say  that  they  do,  or  do  not  *^like^'  it. 
Men  should  suspiciously  bring  their  liking"  and  '*not  liking"  under 
judgment. 

The  apostle  is  describing  the  state  of  the  heathen  world,  sunk  into 
ft  frightful  depravity,  to  show  it  was  high  time  for  a  new  dispensation. 
Their  estrangement  from  God  was  both  a  cause  and  a  consequence  of  that 
depravity.  He  shows  that,  though  they  were  without  a  special  revela 
lion,  yet  '*  they  were  without  excuse  ioY  they  did,  or  might,  know 
something  of  God.  But,  besides  there  had  been  a  revelation,  the  loss 
of  which  was  owing  to  the  depravity  of  the  successive  generations 
(Noah).  But  not  liking  to  retain  the  true  God  in  their  knowledge, 
they  had  changed  religion  into  idolatry  (they  could  not  become  Atheists ;) 
and  that  wickedness  had  hastened  their  desperate  descent  into  all  other 

Such  was  the  heathen  world  ;  but  this  is  not  a  Xh'mg peculiar  to  them. 
No;  it  is  the  fallen  nature  of  man,  in  all  ages  and  regions.  It  is  so,  all 
but  as  far  as  divine  grace  repairs.  Let  any  one  soberly  look  at  the  fact 
and  judge.  Is  it  not  the  fact,  that  men  in  general,  with  regard  to  the 
state  of  their  minds,  do  not  like  to  take  special  care  that  God  be  re- 
tained  theret  In  passing  through  the  vast  succession  and  variety  of 
thoughts  about  things  they  know,  do  they  often  check  themselves,  as  it 
were,  to  say,  **But  there  is  God  for  me  to  think  of?"  On  looking  into 
them,  and  being  conscious  that  He  is  too  little  there,  is  it  a  matter  of 
sincere  grief  and  self-reproach?  Is  it  a  welcome  thought  when  sug- 
gested? Are  those  things  that  suggest  it  particularly  acceptable  ?  Is 
there  an  earnest  wish  and  endeavour  to  keep  it  much  in  the  mind  ?  and 
to  recall  it,  that  it  be  not  too  long  absent  ?  and  an  attention  to  thoso 
things  that,  as  means,  tend  and  contribute  to  do  so?  to  look  unto  His 
•word?  to  look  on  the  creation  as  Hisf  to  look  at  events  as  His  doing? 
No,  no;  the  mournful  truth  is,  that  there  is  an  indisposition,  a  reluct- 
ance to  retain  or  to  admit  the  thought  of  God.  It  may  be  added,  as  to 
one  large  portion  of  men  (even  in  this  so-called  Christian  laud),  that 
the^  are  very  little  aud  seldom  troubled  with  any  thought  of  God  at  alL 


430 


ESTRANOEMENT  FROM  GOD. 


(Even  His  namey  very  often  profanely  uttered  by  th**,  hardly  raisei 

the  thought.) 

But,  now,  is  not  all  this  very  strange,  as  well  as  very  wrong,  if  we 
consider  that  God  is  infinitely  the  greatest  and  most  glorious  13eing  in 
existence  ? — that  all  things  in  the  universe  have  had  their  existence  from 
Him,  and  are  kept  in  existence  by  Him?  —  that,  therefore,  all  things, 
ourselves  as  much  as  everything  else,  strictly  A^Zo/z^  to  Him  ? — that  we, 
as  individuals  (one  and  one),-are  sustained  by  Him,  especially  and  singly 
**in  Him  we  live,  and  move,  and  have  our  being?  "  —  that  every  good, 
of  every  kind,  is  His  gift  directly? — that,  being  e\er  present  everywhere, 
He  observes  and  knows  everything  about  us? — that  we  are  accountable 
to  Him,  and  shall  be  brought  to  account  to  Him  as  our  Judge  ?  —  that 
we  can  be  happy  no  way^  now  and  through  all  eternity,  but  in  His 
favour?  And  yet — not  to  like  to  think  of  him!  Oh,  it  is  amazingly 
strange ! 

How  comes  it,  a  thing  so  monstrous,  so  plainly  contrary  to  all 
reason  ? 

One  thing  may  be,  that  we  live  so  much  in  and  by  our  senses  —  our 
mere  bodily  state  —  that  we  do  not  easily  realize  what  is  invisible, 
spiritual.  There  is  a  degree  of  excuse  in  this.  Faith  is  not  so  easy  a 
thing  as  sight. 

But,  far  worse  than  this,  we  do  not  like  the  thought  of  a  Sovereign, 
absolute  Lawgiver,  that  says  in  an  awful  voice,  I  require  you  to  sub- 
ject YOURSELVES  TO  MY  WILL  (for  wc  should  like  the  privilege  of  doing 
and  being  ivhat  we  like'').  To  our  corrupt  nature  there  are  attractions 
in  sin ;  we  do  not  like  that  there  should  be  an  authority  that,  as  it  were, 
writes  on  each  sinful  thing  that  pleases,  *'Do  this,  and  I  will  punish 
you  for  it."  Men  do  not  like  the  idea  of  a  Power  that  they  cannot 
escape  from,  here  or  hereafter. 

And  then,  to  be  reminded  of  great  and  continual  obligations  of  grati- 
tude to  a  Being  not  loved  i-ncreases  the  dislike.  Many  would  be  glad 
if  the  good  could  be  had  otherwise  than  by  God  giving  it. 

And  the  judgment  at  last — to  meet  Hira  there  —  is  an  unwelcome 
thought. 

In  all  this,  God  is  regarded  more  as  an  enemy  than  a  friend.  We 
do  not  love  to  think  of  that  which  we  fear — if  we  can  help  it.  And  it  is 
very  marvellous  how  much,  in  this  instance,  it  can  be  helped,  avoided; 
astonishing  to  reflect  how  long  the  thinking  spirit  can  be  in  exercise, 
with  how  little  thought  of  God.  (As  man  may  look  at  a  thousand  things, 
and  never  think  of  the  sun  that  gives  the  light  on  them  all.) 

But,  now,  what  is  the  tendency,  the  natural  consequence,  of  this 
estrangement  of  the  mind  from  thoughts  of  God  ?  The  apostle  describes 
such  as  resulted  among  the  heathen  people.  And  every  where,  and 
always,  the  t-endcncy  must  be  to  give  men  up  to  sin.  Other  considera- 
tions and  circumstances  may  contribute  to  restrain  and  limit;  but  the 
thought  of  God  being  rejected  will  take  off  the  most  solemn  restraint 
of  all.  Then  the  evil  propensities  of  the  heart  will  have  all  their  power, 
and  temptation  coming  in  will  not  meet  the  ohiQi  resisting  power  (like  a 
city  assailed,  with  no  great  captain  to  command  in  its  defence). 

The  just  ideas  of  God  being  excluded,  there  are  certain  to  be  a  great 
many  vain,  and  useless,  and  evil  things  at  work  in  the  mind.  Tj;iii 


THE  christian's  PROSPECTS. 


431 


wanting,  there  will  be  but  a  very  faint,  uncertain  discernment  between 
good  and  evil,  and  a  slight  sense  of  the  importance  of  the  difference 
(the  right  knowledge  of  God  is  the  only  light) ;  a  delusive  self-judg- 
ment, and  a  dangerous  security.  Without  right  knowledge  of  Him, 
there  will  be  none  of  ourselves.  This  estrangement  from  the  thoughts 
of  God  will  "  increase  unto  more  ungodlmess,^^  —  it  will  confirm  itself  by 
degrees  into  a  hopeless  insensibility;  so  that  the  thought  of  Him  will 
less  and  less  come  into  the  mind,  and  with  still  less  impression  (as  in 
the  case  of  thoughtless  old  age). 

But,  now,  all  this  is  miserable,  and  dreadful  to  think  of.  The  dan- 
ger, the  possibility,  of  being  in  such  a  case,  ought  to  alarm  and  arouse 
us.  If  we  feel  the  dislike  in  the  text,  — if  we  feel  it  in  arty  degree,  — it 
is  not  a  thought  to  be  let  alone.  It  is  a  mortal  enemy,  as  if  an  evil 
spirit  possessed  the  soul.  So  far  we  reject  our  best  nnd  Almighty 
Friend,  and  all  that  His  favour  would  confer  on  us  in  time  and  eter- 
nity. What  is  it  but  to  dislike  the  consideration  of  what  He  can  give 
to  us  and  do  for  us  ?  For  *'not  liking"  to  have  Him  in  our  thoughts, 
there  is  no  reproach  too  indignant,  too  bitter  for  us  to  pronounce  on 
ourselves;  and  in  this  we  should  *' judge  that  we  be  not  judged." 

We  should  resolutely  set  ourselves  to  strive  against  this  hateful  and 
fatal  disposition  of  the  soul;  and  earnestly  implore  Him  not  to  let  us 
forget  Him, — be  estranged  from  Him  ;  lament  to  Him,  penitently,  that 
there  should  be  such  a  thing  in  us ;  entreat  Him,  in  the  name  of  our 
Lord,  to  take  strong  and  absolute  possession  of  us, — to  make  the  know- 
ledge of  Him  clear  and  bright  upon  our  spirits,  shining  more  and  more 
unto  the  perfect,  the  everlasting  day. 


XCV.— THE  CHRISTIAN'S  PROSPECTS. 

"  For  th^  are  without  fault  before  the  throne  of  God." — Rev.  xir.  5.* 

That  may  be  affirmed  of  man  which  is  not  true  of  all  the  objects  that 
surround  Jiim  —  never  was  an  individual  lost. 

The  trees  that  bloomed  in  Paradise  are  uprooted  and  gone.  No  frag- 
ment remains  of  the  ark  which  floated  over  the  deluged  world,  —  nor 
of  the  temple  reared  by  Solomon  —  nor  of  the  cross  on  which  the 
Saviour  expiated  sin.  They  are  all  confounded  with  the  lumber  of 
creation.    They  are  I  ^st. 

But  survey  the  generations  of  men.  Contemplate  their  millions  — 
sixty-six,  it  has  been  computed,  die  in  a  minute.  Where  have  they 
fallen  ?  Some  into  the  hands  of  robbers, — some  into  the  abysses  of  the 
ocean, — diseases,  volcanoes,  executions,  are  even  now  thinning  our 
race.  But  let  these  adversaries  of  human  life  enter  into  a  grand  con- 
Kpiracy  to  annihilate  or  conceal  a  single  victim  —  the  Deity  shall  cast 
down  a  direct  ray  upon  him. 

How  vain  the  love  of  fame,  that  passion  which  so  agitates  the  heart, 


*  See  Page  343. 


432 


THE  christian's  PROSPECTS. 


and  as  so  often  controlled  all  other  emotions  in  death  iteelf !  Mean, 
unnecessary  efforts,  we  may  say  to  the  ambitious, — Your  mfiusoleums, 
your  pyramids,  your  splendid  villany,  may  be  dispensed  with;  we  shall 
find  you  without  your  wishing  for  it.  You  belong  to  an  Eternal  train. 
Of  that  train  how  wide  tlie  extent!  You  may  cross  hills,  and  plains, 
and  deserts,  and  rivers, — every  where  you  may  read  some  solemn  inti- 
mations of  man,  some  of  his  works,  of  his  follies,  of  his  crimes. 

Oceans  are  navigated,  and  serve  as  the  measure  of  distance  between 
nation  and  nation,  between  man  and  man.  But  the  vast  family  have 
travelled  further.  Go  to  the  confines  of  the  visible  creation,  the  exten- 
iive  boundaries  of  time,  you  are  still  behind  them;  they  passed  the 
gates  of  death,  they  are  fled  in  various  directions,  some  on  high  "be- 
fore the  throne  of  God."  Once  they  were  here.  Let  us  congratulate 
each  other.  Our  friends  are  gone  up  ;  they  see*  the  central  God.  And 
"we  shall  see  him.  Our  hopes  may  fix  themselves  where  our  friends 
are.  He  will  make  our  actions  a  progress  to  their  abode.  Successive 
moments  shall  form  the  several  steps  in  our  journey. 

Whence  came  they?  From  meanness;  from  sorrow;  from  degra- 
dation and  want;  from  a  subjection  to  all  the  inequalities  of  the  ele- 
ments ;  from  the  dread  of  death,  which  hath  given  to  them  such  felici- 
ties. The  mortal  tabernacle  fell  asunder,  and  let  the  captive  spirit 
free.  Now  they  discern  a  throne  of  which  their  conceptions  were  as 
grovelling  as  ours. 

Who  are  they?  One  was  Lazarus,  lying  cold  and  disordered  at  a 
rich  man's  gate.  Another  was  pointed  at  by  the  finger  of  scorn.  A 
third  heard  on  such  a  day  as  this  the  cold  wind  singing  shrilly  through 
his  iron  grates.  A  fourth  perished  in  the  martyr's  flames.  Now  they 
are  rich.  Now  they  are  ennobled.  Now  they  live,  they  greatly  live, 
alike  enkindled,  unconfined.  They  see  the  sapphire  blaze.  *'  They 
are  before  the  Throne  of  God." 

By  what  track  did  they  ascend?  How  did  they  measure  the  aerial 
space?  What  are  the  way-marks  ?  What  human  eye  has  glanced  the 
celestial  map?  One  hour  before  this  dissolution  they  knew  as  little  as 
ourselves  whether  they  should  graze  the  sun,  or  pass  gloriously  through 
a  constellation.  Once  darted  through  their  smitten  clay,  their  spirits 
could  not  touch  again  on  earth,  or  stop  short  of  heaven. 

Who  gave  them  their  confidence  and  a  claim  ? 

Jesus,  the  Favourer. 

He  is  there  for  the  purpose  —  the  righteous  Advocate.  His  merito- 
rious actions,  his  extreme  sufferings,  his  perpetual  pleadings,  could  not 
secure  a  less  privilege. 

What  characters  do  they  exemplify?  **They  are  without  fault." 
Tet  they  are  described  as  a  large  company.  Here  there  are  many 
faults  in  one  man^  in  one  believer.  You  fold  me  round  in  the  arms  of 
charity,  but  you  cannot  hide  my  spotted  nature.  No  candour  is  wanted 
on  their  behalf.    They  are  pure.    They  are  in  the  glare  of  glory. 

Oh !  to  join  with  such,  to  become  one  of  them  :  to  use  their  lan- 
guage—  I  hail  thee,  Brother;  our  feelings  are  in  unison,  in  full 
glow."  —  *'  I  rejoice  in  thy  newly-attained  felicity."  —  I  congratulate 
fiiy  late  arrival." 


THE  christian's  PROSPECTS.  483 


Wha  t  is  it  to  possess  innocence  pure  as  air,  mirrowy  as  water,  serene 
as  the  summer's  evening  sky;  each  thought  brilliant  as  a  star:  the 
whole  character  in  alliance  with  God  ? 

In  some  lands  we  are  told  that  there  are  no  vegetable  poisons.  In 
heaven  no  faults  can  grow.  The  soil  is  luxurious;  without  a  weed. 
Faults  deform  us  daily.  Each  day  we  have  to  accuse  ourselves  —  we 
have  been  impatient,  or  idle,  or  unjust,  or  impious.  Faults  divide 
human  affairs  with  so  many  opposing  interests,  occasion  all  our  petty, 
all  our  ruinous  disasters.  In  heaven  the  light  which  reveals  happi- 
ness imparts  it.  There,  under  the  influence  of  this  light,  stands  the 
faultless  immortals,  waiting  till  their  late  friends  reach  them.  They 
anticipate  the  entire  tone  of  praise.  They  call  us  to  the  same  place. 
That  place  is  magnetic,  compelling  towards  it  all  the  faithful,  attract- 
ing from  all  distances  and  communities. 

What  moral  course  did  they  pursue  ?  They  bowed  in  prayer.  They 
repented.  They  put  ofif  the  old  affections  which  war  against  the  soul. 
They  were  disciplined  by  chastisement.  They  washed  their  robes  and 
made  them  white  in  the  blood  of  the  Lamb.  Sin,  so  amented  with 
their  frame,  that  blood  dissolved  —  dissolved  it  wholly. 

With  what  cheering  accents  then  may  the  Christian  expire,  and  say, 
**  My  friends,  be  not  despondent  on  your  own  account,  nor  on  mine.  I 
am  going  to  be  made  happy,  and  ere  long  you  shall  see  and  share  my 
happiness.    I  shall  be  *  before  the  throne  of  GodJ    There  rejoin  me." 

What  is  their  employment?  Let  their  general  character,  their 
society,  their  enjoyments  tell.  They  take  a  wide  survey  of  a  wide 
scene.  The  laws  of  nature,  the  divine  counsels,  redeeming  love,  they 
adore,  they  serve,  they  do  all  things  God  appoints.  You  wish  to  be 
with  them,  but  you  distrust  your  purposes. 

Behold,  as  they  did  Him,  the  Conqueror  of  faults.  Are  you  combat- 
ing them  ?  You  are  on  His  side,  opposing  His  enemies,  and  verging 
to  the  same  point  with  His  friends.  Suq^ess  attends  such  a  combat ; 
and  promises,  the  same  promises,  of  heaven,  ensure  continued  success. 

Let  us  then  become  competitors !  Not  one  shall  fail.  We  shall  sur- 
vive every  element.  We  shall  soar  above  the  shock  of  death.  We  shall 
be  borne  up  to  pass  by  the  pearly  gates.  We  shall  appear  and  dwell 
for  ever  **  Without  fault  before  the  Throne  of  God." 


87 


2f 


484 


KEMARKS  ON  PREACHING. 


REMARKS  ON  PREACHING. 


1.  Preaching  should  be  conversational  and  colloquial.  A  min- 
ister must  preach  just  as  he  would  talk,  if  he  wishes  fully  to  ba 
understood.  Nothing  is  more  calculated  to  make  a  sinner  feel 
that  religion  is  some  mysterious  thing  that  he  cannot  understand, 
than  this  mouthing,  formal,  lofty  style  of  speaking.  The  minister 
ought  to  do  as  the  lawyer  does  when  he  wants  to  make  a  jury 
understand  him  perfectly.  He  uses  a  style  perfectly  colloquial. 
The  gospel  will  never  produce  any  great  effects  until  ministers 
talk  to  their  hearers  in  the  pulpit,  as  they  talk  in  private  conver- 
sation. 

2.  It  must  be  in  the  language  of  common  life.  Not  only  should 
it  be  colloquial  in  its  style,  but  the  words  should  be  such  as  are 
in  common  use,  otherwise  they  will  not  be  understood.  In  the 
New  Testament  Jesus  Christ  invariably  uses  words  of  the  most 
common  kind,  that  any  child  can  understand.  The  laijguage  of 
the  gospel  is  the  plainest,  simplest,  and  most  easily  understood  of 
any  language  in  the  world. 

Some  ministers  use  language  that  is  purely  technical,  and  try 
to  avoid  the  mischief  by  explaining  the  meaning  fully  at  the  out- 
set ;  but  this  will  not  answer.  If  he  uses  a  word  that  people  do 
not  understand,  his  explanation  may  be  very  full,  but  the  diifficulty 
is  that  people  will  forget  his  explanations,  and  then  his  words  are 
Greek  to  them.  Or  if  he  uses  a  word  in  common  use,  but  emplo^^s 
it  in  an  uncommon  sense,  giving  his  special  explanations,  it  is  no 
better ;  for  the  people  will  soon  forget  his  special  explanations, 
and  then  the  impression  actually  conveyed  to  their  minds  will  be 
according  to  their  common  understanding  of  the  word.  It  is 
amazing  how  many  men  of  thinking  minds  there  are  in  congrega- 
tions, who  do  not  understand  the  most  common  technical  expres- 
sions employed  by  ministers,  such  as  regeneration,  sanctifica- 
tion,  etc. 

Use  words  that  can"  be  perfectly  understood.  Do  not,  for 
fear  of  appearing  unlearned,  use  language  half  Latin  and  half 
Greek,  which  the  people  do  not  understand.  The  apostle  says, 
the  man  is  a  barbarian  who  uses  language  that  the  people  do  not 
understand.  In  the  apostle's  days  there  were  some  preachers  who 
were  proud  of  displaying  their  command  of  language,  and  variety 
of  tongues  they  could  speak,  which  the  connnon  people  could  not 
understand.  The  apostle  rebukes  this  spirit:  "I  had  rather  speak 
five  words  with  my  understanding,  that  by  my  voice,  I  might  teach 
others  also,  than  ten  thousand  words  in  an  unknown  tongue. 

1  have  sometimes  heard  ministers  preach,  even  when  there  was 
a  revival,  when  I  have  wondered  what  that  part  of  the  congrega- 
iio^  would  do,  who  had  no  dictionary.    So  many  phrases  were 


REMARKS  ON  PREACHING. 


485 


brought  in,  manifestly  to  adorn  the  discourse,  rather  than  to 
instruct  the  people,  that  I  have  felt  as  if  I  wanted  to  tell  the  man, 
*'  Sit  down,  and  do  not  confound  the  people's  minds  with  your 
barbarian  preaching,  that  they  cannot  understand/' 

3.  Preaching  should  be  parabolical.  Christ  thus  constantly 
illustrated  his  instructions.  He  could  either  advance  a  principle 
and  then  illustrate  it  by  a  parable,  that  is,  a  short  story  of  some 
event,  real  or  imaginary,  or  else  he  would  bring  out  the  principle 
in  the  parable.  There  are  millions  of  facts  that  can  be  used  to 
advantage,  and  yet  very  few  ministers  dare  to  use  them,  for  fear 
somebody  will  reproach  him.  *'0,''  says  somebody,  "he  tells 
stories. Tells  stories?  Why,  that  is  the  way  Jesus  Christ 
preached.  And  it  is  the  only  way  to  preach.  Facts,  real  or  sup- 
posed, should  be  used  to  show  the  truth.  Truths  not  illustrated, 
a-re  just  as  well  calculated  to  convert  sinners  as  a  mathematical 
demonstration.  Is  it  always  ty  be  so  ?  Shall  it  always  be  a 
matter  of  reproach,  that  ministers  follow  the  example  of  Jesus 
Christ,  in  illustrating  truths  by  facts  ? 

4.  The  illustrations  should  be  drawn  from  common  life^  and 
the  common  business  of  society.  I  once  heard  a  minister  illus- 
trate his  ideas  by  the  manner  in  which  merchants  transact 
business.  A  minister  who  was  present  objected  to  this  illustra- 
tion ;  he  said,  it  was  too  familiar,  it  was  letting  down  the  dignity 
of  the  pulpit.  He  said  all  illustrations  in  preaching  should  be 
drawn  from  ancient  history,  or  from  an  elevated  source,  that  would 
keep  up  the  dignity  of  the  pulpit.  Dignity  indeed !  Why,  the 
object  of  an  illustration  is,  to  make  people  see  the  truth,  not  to 
bolster  up  pulpit  dignity.  A  minister  whose  heart  is  in  the  work, 
does  not  use  an  illustration  to  make  people  stare,  but  to  make  them 
t^ee  the  truth.  If  he  brought  forward  his  illustrations  from  ancient 
history,  it  could  not  make  the  people  see,  it  would  not  illustrate 
anything.  The  novelty  of  the  thing  might  awaken  their  atten- 
tion, but  then  they  would  lose  the  truth  itself.  For  if  the  illustra- 
tion itself  be  a  novelty,  the  attention  will  be  directed  to  this  fact 
as  a  matter  of  history,  and  the  truth  itself,  which  it  was  designed 
to  illustrate,  will  be  lost  sight  of.  The  illustration  should,  if 
possible,  be  a  matter  of  common  occurrence,  and  the  more  common 
the  occurrence  the  more  sure  it  will  be  not  to  fix  attention  upon 
itself  but  serve  as  a  medium  through  ^'hioh  the  truth  is  conveyed. 

The  Saviour  always  illustrated  his  instructions  by  things  that 
were  taking  place  among  the  people  to  whom  he  preached,  and 
with  which  their  minds  were  familiar.  He  descended  often  very 
far  below  what  is  now  supposed  to  be  essential  to  support  the 
dignity  of  the  pulpit.  He  talked  about  the  hens  and  chickens, 
and  children  in  the  market-places,  and  sheep  and  lambs,  and 
shepherds  and  farmers,  and  husbandmen  and  merchants.  And 
when  he  talked  about  kings,  as  in  the  marriage  of  the  king's  son, 
and  the  nobleman  that  went  into  a  far  country  to  receive  a  king- 
dom, he  had  reference  to  historical  facts  that  were  well  known 
among  the  people  at  the  time.  The  illustration  should  always  be 
drawn  from  things  so  common,  that  the  illustration  itself  will  not 


436 


REMARKS  ON  PREACHING. 


attract  attention  away  from  the  subject,  but  that  people  may  see 
through  it,  the  truth  ilhistrated. 

5.  Preaching  should  be  repetitious.    If  a  minister  wishes  tc 

E reach  with  effect,  he  must  not  be  afraid  of  repeating  whatever 
e  may  see  is  not  perfectl}^  understood  by  his  hearers.  Here  in 
the  evil  of  using  notes.  The  preacher  preaches  right  along  just  as 
he  has  it  written  down,  and  cannot  observe  whether  he  is  under- 
stood or  not.  If  he  interrupt  his  reading,  and  attempt  to  catch  the 
countenances  of  the  audience,  and  to  explain  where  he  sees  they 
do  not  understand,  he  gets  lost  and  confused,  and  gives  it  up.  If 
a  minister  has  his  eyes  on  the  people  he  is  preaching  to,  he  can 
commonly  tell  by  their  looks  whether  they  understand  him.  And 
if  he  sees  they  do  not  understand  any  particular  point,  let  him 
stop  and  illustrate  it.  If  they  do  not  understand  one  illustration, 
let  him  give  another,  and  make  it  all  clear  to  their  minds  before 
he  goes  on. 

I  was  conversing  with  one  of 'the  first  advocates  in  America, 
lie  said  the  difficulty  which  preachers  find  in  making  themselves 
understood  is,  that  they  do  not  repeat  enough.  Says  he,  "In  ad- 
dressing a  jury,  I  always  expect  that  whatever  I  wish  to  impress 
upon  their  minds,  I  shall  have  to  repeat  at  least  twice ;  and  often 
I  repeat  it  three  or  four  times,  and  even  more.  Otherwise,  I  do 
not  carry  their  minds  along  with  me,  so  that  they  can  feel  the 
force  of  what  comes  afterwards.''  If  a  jury  cannot  apprehend  an 
argument,  unless  there  is  so  much  repetition,  how  is  it  to  be  ex- 
pected that  men  will  understand  the  preaching  of  the  gospel  with- 
out it? 

In  like  manner,  the  minister  ought  to  turn  an  important  thought 
over  and  over  before  his  audience,  till  even  the  children  under- 
stand it  perfectly i  Do  not  say  that  so  much  repetition  will  create 
disgust  in  cultivated  minds.  It  will  not  disgust.  This  is  not  what 
disgusts  thinking  men.  They  are  not  weary  of  the  efforts  a 
minister  makes  to  be  understood.  The  fact  is,  the  more  simple  a 
preach er^s  illustrations  are,  and  the  more  plain  he  makes  every- 
thing, the  more  men  of  mind  are  interested.  I  know  that  men  of 
the  first  minds  often  get  ideas  they  never  had  before,  from  illus- 
trations which  were  designed  to  bring  the  gospel  down  to  the 
comprehension  of  a  child.  Such  men  are  commonly  so  occupied 
with  the  affairs  of  this  world,  that  they  do  not  think  much  on  the 
subject  of  religion,  and  they  therefore  need  the  plainest  preaching, 
and  they  will  like  it. 

6.  A  minister  should  always  deeply  feel  his  subject,  and  then 
he  will  suit  the  action  to  the  word,  and  the  word  to  the  action,  so 
as  to  make  the  full  impression  which  the  truth  is  calculated  to 
make.  He  should  be  in  solemn  earnest  in  what  he  says.  I  lately 
heard  a  most  judicious  criticism  on  this  subject.  "  How  important 
it  is  that  a  minister  should  feel  what  he  says!  Then  his  actions 
will,  of  course,  correspond  to  his  words.  If  he  undertakes  to  make 
gestures,  his  arms  may  go  like  a  windmill,  and  yet  make  no  im- 
pression.'^ It  requires  the  utmost  stretch  of  art  on  the  stage  for 
the  actors  to  make  their  hearers  .feel.    The  design  of  elocution  ia 


REMARKS  ON  PREACHING.  487 

to  teach  this  skill.  But  if  a  man  feels  his  subject  fully,  he  will 
uaturaUy  do.  it.  He  will  naturally  do  the  very  thing  that  elocu- 
tion laboriously  teaches.  See  any  common  man  in  tlie  streets, 
who  is  earnest  in  talking ;  see  with  what  force  he  gestures.  See 
a  woman  or  a  child  in  earnest — how  natural !  To  gesture  with  their 
hands  is  as  natural  as  it  is  to  move  their  tongue  and  lips ;  it  is 
the  perfection  of  eloquence. 

No  wonder  that  a  great  deal  of  preaching  produces  so  little 
effect.  Gestures  are  of  more  importance  than  is  generally  supposed. 
Mere  words  will  never  express  the  full  meaning  of  the  gospel.  The 
maimer  of  saying  it  is  almost  everything.  Suppose  one  of  you 
that  is  a  mother,  goes  home  to-night,  and  as  soon  as  you  get  to 
the  door,  the  nurse  comes  rushing  up  to  you,  with  her  soul  in  her 
countenance,  and  tells  you  that  your  child  is  burnt  to  death.  You 
would  believe  it,  and  feel  it,  too,  at  once.  But  suppose  she  comes 
and  tells  it  in  a  cold  and  careless  manner.  Would  that  arouse 
you  ?  No.  It  is  the  earnestness  of  her  manner,  and  the  distress 
of  her  looks,  that  tell  the  story. 

I  once  heard  a  remark  made  respecting  a  young  minister's 
preaciiing,  which  was  instructive.  He  was  uneducated,  in  the 
common  sense  of  the  term,  but  well  educated  to  win  souls.  It  was 
said  of  him,  "  The  manner  in  which  he  comes  in,  and  sits  in  the 
pulpit,  and  rises  to  speak,  is  a  sermxon  of  itself.  It  shows  that  he 
has  something  to  say  that  is  important  and  solemn.'^  That  man's 
manner  of  saying  some  things  I  have  known  to  move  the  feelings 
of  a  whole  congregation,  when  the  same  things  said  in  a  prosing 
way  would  have  produced  no  effect  at  all. 

7.  A  minister  should  aim  to  convert  his  congregation.  But,  you 
will  ask.  Does  not  all  preaching  aim  at  this  ?  No.  A  minister 
always  has  some  aim  in  preaching,  but  most  sermons  were  never 
aimed  at  converting  sinners.  And  if  sinners  were  converted  under 
them,  the  preacher  himself  would  be  amazed.  I  once  heard  a  fact 
on  this  point.  There  were  two  young  ministers  who  had  entered 
the  ministry  at  the  same  time.  One  of  them  had  great  success  in 
converting  sinners,  the  other,  none.  The  latter  inquired  of  the 
other,  one  day,  what  was  the  reason  of  this  difference.  **'Why,'' 
replied  the  other,  **  the  reason  is,  that  I  aim  at  a  different  end 
from  you  in  preaching.  My  object  is  to  convert  sinners,  but  you 
aim  at  no  such  thing.  And  then  you  go  and  lay  it  to  sovereignty 
in  God  that  you  do  not  produce  the  same  effect,  when  you  never 
aim  at  it.  Here,  take  one  of  my  sermons,  and  preach  it  to  your 
people,  and  see  what  the  effect  will  be.''  The  man  did  so,  and 
preached  the  sermon,  and  it  did  produce  effect.  He  was  frightened 
when  sinners  began  to  weep ;  and  when  one  came  to  him  after 
meeting,  to  ask  what  he  should  do,  the  minister  apologized  to  him, 
and  said,  "  I  did  not  aim  to  wound  you;  I  am  sorry  if  I  have  hurt 
your  feelings."  0  horrible  ! 

8.  A  minister  must  anticipate  the  objections  of  sinners,  and 
answer  them.  What  does  the  lawyer  do,  when  pleading  before  a 
jury?  0  how  differently  is  the  cause  of  Jesus  Christ  pleaded 
from  human  causes!  It  was  remarked  by  a  lawyer,  that  the  causa 

37* 


438  REMARKS  ON  PREACHING. 

of  Jesus  Christ  had  the  fewest  able  advocates  of  any  cause  in  the 
world.  And  I  partly  believe  it.  Does  the  lawyer  go.  along  in  his 
argument  in  a  regular  train,  and  not  explain  anything  obscure,  or 
anticipate  the  arguments  of  his  antagonist?  If  he  did  so,  he 
would  lose  his  case,  to  a  certainty.  But  no.  The  lawyer  who  is 
pleading  for  money,  anticipates  every  objection  which  may  be 
made  by  his  antagonist,  and  carefully  removes  or  explains  them, 
80  as  to  leave  the  ground  all  clear  as  he  goes  along,  that  the  jury 
may  be  settled  on  every  point.  But  ministers  often  leave  one 
difficulty,  and  another,  untouched.  Sinners  who  hear  them  feel 
the  difficulty,  and  it  is  never  got  over  in  their  minds,  and  they 
never  know  how  to  remove  it,  and  perhaps  the  minister  never 
takes  the  trouble  to  know  that  such  difficulties  exist,  aad  yet  he 
wonders  why  his  congregation  is  not  converted,  why  there  is  no 
revival.  How  can  he  wonder  at  it,  when  he  has  never  hunted  up 
the  difficulties  and  objections  that  sinners  feel,  and  removed  them  ! 

9.  If  a  minister  mean  to  preach  the  gospel  with  effect,  he  must 
be  sure  not  to  he  monotonous.  If  he  preaches  in  a  monotonous 
way,  he  will  preach  the  people  to  sleep.  Any  monotonous  sound, 
great  or  small,  if  continued,  disposes  people  to  sleep.  The  falls 
of  Niagara,  the  roaring  of  the  ocean,  or  any  sound  ever  so  great  or 
small,  hath  this  eff'ect  naturally  on  the  nervous  system.  You  never 
hear  this  monotonous  manner  from  people  in  conversation.  And 
a  minister  cannot  be  monotonous  in  preaching,  if  he  feels  what 
he  says. 

10.  A  minister  should  address  the  feelings  enough  to  secure 
attention,  and  then,  deal  with  conscience,  and  probe  to  the  quick. 
Appeals  to  the  feelings  alone,  will  never  convert  sinners.  If  the 
preacher  deals  too  much  in  these,  he  may  got  up  an  excitement, 
and  have  wave  after  wave  of  feeling  flow  over  the  congregation, 
and  people  may  be  carried  away  in  the  flood,  with  false  hopes. 
The  only  way  to  secure  sound  conversions  is  to  deal  faithfully  with 
the  conscience.  If  attention  flags  at  any  time,  appeal  to  the  feel- 
ings again,  and  rouse  it  up ;  but  do  your  work  with  conscience. 

11.  If  he  can,  it  is  desirable  that  a  minister  should  learn  the 
effect  of  one  sermon,  before  he  preaches  another.  Let  him  learn 
if  it  is  understood,  if  it  has  produced  any  impression,  if  any  diffi- 
culties are  felt  in  regard  to  the  subject,  which  need  clearing  up, 
if  any  objections  are  raised,  and  the  like.  When  he  knows  it  all, 
then  he  knows  what  to  preach  next.  "What  would  be  thought  of 
the  physician  who  should  give  medicine  to  his  patient,  and  then 
give  it  again  and  again,  without  trying  to  learn  the  efi'ect  of  the 
first,  or  whether  it  had  produced  any  effect  or  not?  A  minister 
never  will  be  able  to  deal  with  sinners  as  he  ought  till  he  can  find 
out  whether  his  instruction  has  been  received  and  understood,  and 
whether  the  difficulties  in  sinners'  minds  are  cleared  away,  and 
their  path  open  to  the  Saviour,  so  that  they  need  not  stumble,  and 
utumble,  till  their  souls  are  lost. 

BY  REV.  C.  G.  FINNEY,  NEW  YORK. 


INDEX. 


Na          Book.  Subject.  Paoi. 

85  Gen.  xlix.  19.  Christian  Warfare   301 

6  Ex.  xxxii.  26.  Decision  for  God   247 

71  Ex.  xxxiii.  14.  God's  Presence    381 

41  Num.  xxiii.  10.        Death  of  the  Righteous   315 

64  Deut.  xviii.  18.         Moses  typical  of  Christ....   341 

1  Deut.  xxxii.  31.  The  Superiority  of  the  Christian's  Portion  235 

19  1  Sam.  ii.  30.  Blessedness  of  honouring  God   273 

68  2  Sam.  vi.  11.  The  Ark  a  type  of  Christ   376 

61  1  Kings  XX.  11,        Presumption  Forbidden   363 

64  1  Kings  xx.  40.        The  Soul  Neglected   368 

14  Neh.  ii.  4.  Ejaculatory  Prayer   262 

12  Jobv.  6.  Afflictions   259 

49  Ps.  XV.  1,  2.  The  Tabernacle  Typical   327 

72  Ps.  xxxi.  19.  Character  and  Portion  of  God's  People...  384 
58  Ps.  xxxix.  4.            Prayer  to  be  Prepared  for  Death   354 

91  Ps.  xliii.  5.  Hope  a  Support  in  Trouble   423 

46  Ps.  Ixiii.  1.  Seeking  God   324 

92  Ps.  xc.  16,  17.  The  Beauty  of  the  Lord  in  his  House   424 

67  Ps.  cxii.  10.  Light  in  Darkness   375 

51  Ps.  cxvi.  12 — 14.      Gratitude  for  Mercies   332 

2  Ps.  cxix.  151.  The  Nearness  of  God   239 

18  Ps.  cxliv.  15.  The  Happy  People   269 

17  Prov.  xiii.  10.  Pride    267 

8  Prov.  xiv.  9.  Mocking  at  Sin   253 

32  Eccl.  vii.  14.  The  Day  of  Adversity   298 

7  Song  ii.  2.  The  Church  a  Lily  among  Thorns   250 

15  Song  ii.  25.  Little  Sins  very  injurious    268 

27  Song  iii.  3.  Object  of  a  Christian's  Love   291 

83  Isa.  xxvii.  1,  Preparation  for  Death   407 

10  Isa.  xxxiv.  17.  The  Important  Line  '   256 

9  Isa.  xlviii.  18.  Divine  Solicitude  for  Man's  Happiness  ...  254 
98  Isa.  Ixiv.  6.             The  Fading  Leaf   426 

(439) 


440 


INDEX. 


No.  Book.  Subject.  Pa«i 

55  Jer.  iv.  14.  Important  Admonition  ...«  •   848 

23  Jer.  yiii.  22.  The  Balm  of  Gilead   282 

16  Jer.  xii.  5.  The  Swelling  of  Jordan   263 

36  Ezek.  xxiii.  32.  The  Cup  of  Wrath   304 

85  Amos  vi.  1.  Apathy  of  the  Church   401 

70  Matt.  iii.  10.  The  Axe  laid  to  the  Root   380 

66  Matt.  V.  20.  The  Righteousness  of  the  Scribes  and 

Pharisees    373 

34  Matt.  xi.  28.  Chrisfs  Invitation   300 

53  Matt.  xxi.  42—46.    The  Chief  Corner-Stone   338 

80  Luke  viii.  27.  The  Demoniac  of  Gadara   401 

43  Luke  xii.  40.  Preparedness  for  Death  ,   316 

25  Luke  xiii.  29.  The  Heavenly  Company   285 

21  Luke  xxii.  40.  Temptation   276 

89  John  ix.  35.  The  Great  Question   420 

73  John  X.  14.  Christ  the  Good  Shepherd   386 

86  John  xi.  35.  Jesus  Wept   412 

88  John  xiv.  1.  Comfort  in  Trouble   415 

90  John  xiv.  30.  The  Coming  of  Satan   422 

63  John  xix.  30.  It  is  Finished   367 

87  Acts  xi.  20,  21.  Successful  Preaching   306 

4  Acts  XX.  32.  Believers  commended  to  God  243 

44  Acts  xxi.  10—14.  Paul's  Constancy   321 

94  Rom.  i.  8.  Estrangement  from  God   429 

87  Rom.  ii.  4.  Contempt  of  Divine  Goodness   413 

22  Rom.  iii.  25.  The  Atonement    279 

11  Rom.  viii.  1.  Freedom  from  Condemnation   256 

77  Rom.  viii.  14.  The  Dignity  of  Adoption   398 

78  **        *♦  "  "    400 

52  1  Cor.  iii.  11,  Christ  the  Foundation   335 

38  1  Cor.  iv.  14.  Censoriousness,  etc  .«   307 

45  1  Cor.  XV.  58.  The  Work  of  the  Lord   323 

24  2  Cor.  iii.  2.  Living  Epistles   284 

28  2  Cor.  iii.  18.  Beholding  the  Glory  of  the  Lord   291 

62  2  Cor.  vi.  2.  The  Day  of  Salvation   366 

75  2  Cor.  xiii.  5.  Self-examination   392 

26  Gal.  iv.  6.  The  Spirit  of  Adoption   289 

57  Gal.  iv.  18.  Zeal  for  the  Gospel   353 

56  Eph.  i.  7.  Redemption   350 

60  Eph.  iv.  21.  The  Truth  in  Jesus   331 

3  Eph.  v.  1.  Following  God   241 

83  Eph.  1.  8—10.  Abundant  Grace   299 


INDEX.  441 

No.           Book.  Subject.  Page. 

20  Eph.  V.  27.  The  Glory  of  the  Church  Consummated..  274 

13  Eph.  vi.  17.  The  Sword  of  the  Spirit   260 

74  Eph.  vi.  18.  Constancy  in  Prayer   387 

84  Phil.  iii.  14.  The  Christian's  Glorious  Prize   409 

82  Col.  i.  21,  22.  Reconciliation  ,   406 

39  Col.  iii.  11.  Christ  All  in  All   308 

47  1  Thess.  ii.  20.        Christians  the  Joy  of  Ministers   324 

79  1  Thess.  iii.  8.         Christian  Steadfastness   400 

42  2  Thess.  iii.  1.         The  Word  Glorified   315 

81  2  Tim.  i.  12.  Confidence  in  Christ   405 

48  Tit.  iii.  6.  Salvation  by  Grace   326 

69  Heb.  xi.  16.  Heaven  a  Better  Country   378 

76  James  iii.  lO.  Improprieties  Reproved   69Q 

60  1  Pet.  i.  17.  The  Christian  a  Sojourner   361 

65  1  Pet.  i.  18—21.      Redemption,  etc   371 

80  1  Pet.  ii.  12.  Honest  Conversation   296 

81  2  Pet.  iii.  16.  Growth  in  Grace   296 

40  Jude  3.  Common  Salvation   311 

29  Rev.  iii.  20.  Christ  Knocking  at  the  Heart   294 

5  Rev.  vii.  9.  The  Redeemed  in  Heaven   246 

64*  Rev.  xiv.  6.  Heavenly  Purity   343 

95  Rev.  xiv.  5.  The  Christian's  Prospects   431 

S9  Rev  xxi.  1—4        Blessedness  of  Heaven  •   35$ 


THE 

ART   OF  PREACHING, 

PRACTICALLY  DEVELOPED 

IN  THX 

CONFESSIONS 

or 

FRANCIS  VOLKMAR  REINHARD,  S.T.D, 

COURT  PREACHER  AT  BRESDSN. 

7R0M  THE  GEBMAN. 


(448) 


PUBLISHEES'  NOTICE. 


Thb  work  here  offered  to  clergymen  and  students  was  translated  and 
published  in  1832,  by  Oliyer  A.  Taylor,  then  a  Resident  Licentiate  of 
the  Theological  Seminary  at  Andover.  That  it  possesses  merit  of  a 
high  order,  and  is  entirely  without  rival  as  an  exhibition  of  the  princi- 
ples of  homiletics  as  they  were  actually  developed  in  the  training  of  one 
of  the  very  greatest  of  Protestant  preachers,  is  acknowledged  by  all 
acquainted  with  the  work,  though,  from  the  fact  that  it  has  long  been 
out  of  print,-it  has  been  accessible  to  very  few.  Upon  the  recommenda- 
tion of  a  well-known  and  highly  esteemed  clergyman,  the  publishers 
determined  to  issue  the  ** Confessions"  in  their  present  form,  as  an 
Appendix  to  the  "Pulpit  Themes  and  Preacher's  Assistant,"  believing 
that  they  would  be  useful  in  directing  and  assisting  many  who  feel  the 
need  of  such  a  guide,  and  would  prove  acceptable  to  all  engaged  in  the 
study  of  Homiletics.  The  book  which  the  reader  now  has  in  his  hands 
will  furnish  him  with  valuable  illustrations  of  the  principles  of  Homi- 
letics, and  also  with  good  specimens  of  the  mode  in  which  those  princi- 
ples have  been  applied  in  the  actual  production  of  outlines  for  the 
pulpit.  A  faithful  use  of  this  volume  will  go  far  to  make  hin>  inde- 
pendent of  the  aid  of  others  in  the  preparation  of  his  plans. 

The  following  extract,  exhibiting  the  nature  and  object  of  the  ** Con- 
fessions," is  taken  from  the 


TRANSLATOR'S  PREFACE. 

This  work  of  the  learned,  pious,  and  eloquent  F.  V.  Reinhard,  of  th# 
last  generation,  for  more  than  twenty  years  Chief  Court  Preacher  at 
Dresden,  comprises  his  letters  or  confessions,  in  which  he  gives  an 
account  of  his  education  for  the  sacred  ministry,  and  a  general  criti* 
eism  of  his  sermons.  These  letters  were  occasioned  by  a  review  of 
28  (444) 


translator's  preface. 


Bome  of  lii8  works  in  the  Hall.  Lit.  Zeit.,  and  written  during  the  winter 
evenings  of  1809-10.  They  have  passed  through  several  editions. 
The  main  object  for  which  they  were  written  by  Reinhard  was,  by 
pointing  out  the  excellencies  and  defects  of  his  own  education,  and  by 
various  hints,  to  show  young  candidates  for  the  sacred  ministry  the 
course  they  should  take  in  preparing  for  it,  as  well  as  after  they  have 
entered  upon  the  performance  of  its  duties.  Coming  as  these  letters 
do,  from  one  of  the  most  distinguished  preachers  of  his  age,  they  must 
be  deserving  of  attention  ia  this  respect.  Will  not  some,  on  reading 
what  is  said  in  the  sixth  letter  about  eloquence,  discover  that  they 
have  hitherto  had  wrong  conceptions  of  it,  and  been  unable  even  to 
define  it?  Will  they  not  be  compelled  to  admit,  that  they  have  often 
spoken  in  tones  of  thunder,  when  they  should  have  spoken  in  tones  of 
sympathy  and  tenderness ;  and  by  their  manner  excited  strong  suspi- 
cions of  hypocrisy,  when  they  thought  themselves  exhibiting  the  strongest 
proofs  of  sincerity  ?  Will  not  some,  on  reading  what  Reinhard  says 
about  the  study  of  the  poets,  find  they  have  almost  entirely  neglected 
it,  and  hence,  failed  to  use  the  best  means  possible  for  cultivating  sus- 
ceptibility of  emotion,  without  which  genuine  eloquence  cannot  exist? 
And  may  I  not  hope  that  they  will  hereafter  follow  his  example,  and 
apply  themselves  to  Milton,  Shakspeare,  Cowper,  and  even  the  Imper- 
fect English  translation  of  Klopstock's  Messiah?  —  a  work  which,  by 
its  spirit,  throws  more  light  upon  some  passages  of  the  Gospels,  than 
half  the  commentaries  which  have  ever  been  written.  And  may  not 
some,  when  they  read  what  Reinhard  says  of  the  importance  of  general 
literature  to  a  preacher  of  the  Gospel,  find  that  they  are  quite  deficient 
in  this  respect  ?  Those  upon  whom  this  work  produces  any  such  effects, 
will  soon  perceive  that  little  time  enough  is  allowed  the  young  disciple 
for  a  preparatory  course,  and  that  all  systematic  study  should  not  be 
brought  to  a  close,  as  it  too  generally  is,  as  soon  as  a  man  is  comfort- 
ably settled  in  the  ministry.  I  hope  that  the  motives  which  have  dic- 
tated these  remarks  will  not  be  misapprehended.  That  they  are  well- 
founded,  those  who  reflect  upon  the  subject  will,  I  fear,  find  too  much 
reason  to  believe.  I  know  the  ambassador  of  the  cross  is  not  at  liberty 
to  turn  aside  into  the  field  of  literature,  to  pluck  a  single  useless  flower. 
With  every  branch  of  study,  however,  which  bears  upon  the  business 
intrusted  to  his  hands,  qualifies  him,  to  a  greater  or  less  degree,  for 
detecting  the  sophisms  upon  which  error  is  founded,  and  enables  him 
to  trace  the  truth  back  through  nature  up  to  nature's  Ood,  he  should  be 
intimately  acquainted.  No  matter  how  ardent  his  imagination  may  be, 
or  acute  his  reasoning  powers,  the  greater  his  genius  in  these  respects, 
the  more  necessary  is  it  for  him  to  have  a  thorough  training,  lest, 
through  ignorance  of  the  history  of  other  men's  thoughts,  he  suppose 
himself  peculiarly  favored  of  heavoD;  and  become  a  dangerous  fanatio. 


TRANSLATOR'S  PREFACE, 


447 


There  is  ao  possibility  of  a  minister's  being  too  skilful  in  reasoning,  or 
in  detecting  the  movements  of  the  heart.  Christianity  addresses  itself 
to  the  noblest  faculties  of  the  human  soul,  and,  unlike  every  other  reli- 
gion, challenges  the  most  thorough  and  extensive  investigation ;  and 
in  no  other  way  than  by  a  constant  exercise  of  all  the  faculties  of  the 
mind  in  seeking  truth  and  practising  it,  can  one  be  suitably  qualified 
to  act  as  a  negotiator  between  God  and  man.  Amidst  the  glorious 
revivals  with  which  we  are  blessed,  is  there  no  danger  of  our  degener- 
ating in  this  respect  from  our  fathers,  those  giant  minds  and  rigid 
students  of  the  sixteenth  and  seventeenth  centuries  ?  But  I  tread  on 
sacred  ground,  and  am  entering  a  field  wide  and  alluring,  which  I  must 
not  venture  to  explore. 

The  Lord  grant  that  the  light  of  truth  may  beam  forth,  until  Atheism 
ftnd  infidelity,  which  fade  away  before  it  like  dew  before  the  sun,  are 
tanished  from  the  earth,  and  Jesus  Christ  is  worshipped  as  the  God 
of  the  unlYerse. 


CONTENTS. 


LETTER  L 

Apology  for  these  Letters  —  Object  of  them  —  Keasons  which  induced  the  author 
to  publish  so  many  sermons  Paqx  451 


LETTER  IL 

Early  education  —  Instructed  by  his  father — Becomes  attached  to  well-arranged 
sermons  —  Learns  the  ancient  languages  —  Fond  of  poetry,  but  destitute  of  good 
poets  — Gets  hold  of  Haller   454 


LETTER  IIL 

Father  dies  —  Goes  to  Regensburg — Gets  hold  of  other  poets  —  Notice  of  his  in- 
structors—  Account  of  his  studies  —  Admires  Cicero  —  Reads  French  and  Italian 
works  —  Makes  verses   457 


LETTER  rV. 

Answers  the  questions,  Why  he  did  not  read  sermons  for  personal  edification,  or 
ministerial  improvement  —  Remains  at  Regensburg  as  auditor — Connexion 
with  Prof.  Grimm  —  Acquires  a  deep  relish  for  the  Crusian  philosophy   461 


LETTER  V. 

Goes  to  Wittemberg  —  Resolves  to  devote  himself  to  the  ministry  —  Applies  closely 
to  the  most  important  studies  —  Hears  Schrockh  on  Church  History  —  Reads 
Saurin's  Passion  Sermons  —  Concludes  to  remain  and  prepare  himself  for 
teaching   464 


LETTER  VL 

Points  out  the  defects  of  his  education  —  Exculpates  himself  for  them  in  part  — 
Warns  young  students  against  them  —  Means  by  which  he  provided  for  their 
remedy  —  Fine  description  of  eloquence,  etc   4fiT 

38*  2d  (449) 


150 


CONTENTS. 


LETTER  VIL 

i^repares  for  teaching  —  Lectures  —  Becomes  Professor  Extraordinary  of  Philoso- 
phy, Professor  Ordinary  of  Theology,  and  Provost  of  the  Castle  Church  —  Passes 
through  a  painful  mental  struggle  —  Preserved  from  skepticism  by  respect  for 
the  Bible  and  for  morality  —  The  effect  of  all  this  on  his  ministerial  education.  474 


LETTER  VIIL 

»  Becomes  a  pastor  —  Ministerial  habits  —  Complains  of  his  memory  —  No  imitator 
— Wrote  very  methodically  —  His  first  sermons  quite  defective  —  Ought  to  have 
"'iad  and  studied  the  best  masters   479 


LETTER  IX. 

Clhooses  to  speak  of  his  creed  —  Began  preaching  in  times  of  great  religious  contro- 
versy—  Was  censured  by  some,  apologized  for  by  others,  for  adhering  to  Ortho- 
doxy—Very much  pained  by  the  latter  —  How  he  arrived  at  his  religious  views 
—  Early  saw  the  necessity  of  adhering  entirely  to  reason,  or  entirely  to  revela- 
tion —  Those  following  a  middle  course  involved  in  uncertainty  —  Knew  not  what 
they  were  about  —  Felt  himself  obliged  to  adhere  entirely  to  revelation  — Wel- 
comes truth,  however,  from  all  quarters — A  belief  in  revelation  favorable  to 
reason  and  effect  —  The  grand  cause  of  his  adherence  to  the  Gospel,  his  need  of  a 
Saviour  —  Solemn  conclusion   484 


LETTER  X. 

His  mode  of  proceeding  in  the  invention  and  choice  of  themes  — Need  of  philoso- 
phy, etc. —  Of  variety  —  Commonplace  book  of  subjects  —  Mode  of  examining 
historical  texts  —  Must  throw  ourselves  back  into  the  age —  Kinds  of  knowledge 
requisite  —  Illustrations — Aids — Didactic  texts— Different  kinds  of  them  — 
Mode  of  treatment  —  Illustrations  —  Must  conceive  ourselves  in  the  circum- 
stances in  which  these  texts  were  written   494 


LETTER  XL 

Many  object  to  the  logical  arrangement  of  sermons  —  Answered  —  The  arrange- 
ment should  not  be  concealed  —  Points  out  faulty  arrangements  in  his  sermons 
—Warns  young  preachers  against  too  great  attention  to  arrangement  —  Against 
uniformity  of  arrangemeut   504 


LETTER  XIL 

Bpeaks  of  the  composition  of  his  sermons  —  Their  defects  —  Not  adapted  to  country 
congregations  —  Examples  —  Difference  of  ancient  and  modern  eloquence  —  Has 
used  some  figures  of  speech  too  often  —  Failed  of  easy  transitions  —  Of  a  correct 
use  of  pronouns  — Criticisms  —  Of  publishing  a  selection  of  his  sermons   611 


CONFESSIONS,  ETC. 


LETTER  I. 

/Lpology  for  these  Letters  —  Object  of  them  —  Reasons  which  induced  the  author  to 
publish  so  many  sermons. 

My  Dear  Friend  — 

You  in  reality,  then,  take  no  offence  at  the  number  of  my 
printed  sermons,  amounting  as  they  do  to  about  thirty  volumes. 
On  the  other  hand,  you  wish  to  know  by  what  means  I  have  been 
enabled  to  produce  so  many  worth  perusal,  and  for  this  purpose, 
request  me  to  give  you  a  minute  account  of  the  education  I  re- 
ceived, preparatory  to  becoming  a  minister  of  the  Gospel.  I  will 
comply  with  your  request,  but  in  such  a  manner,  that  what  I  im- 
part to  you  may  also  be  given  to  the  public.  Indeed,  you  do  not 
wish  to  confine  my  confessions,  in  this  respect,  to  yourself.  You 
naturally  expect  to  find  many  things  in  what  I  say  to  you  which 
will  be  useful  to  those  just  entering  upon  the  ministry,  serve  to 
guard  them  against  various  errors,  and  be  of  advantage  to  them 
in  many  ways.  I  will  not  deny  that  this  may  be  the  case.  It  is 
impossible  for  me  to  make  such  disclosures  as  you  expect  from 
me,  without  taking  notice  of  the  great  defects  of  my  homiletical 
education,  and  acknowledging  the  errors  into  which  I  have  fallen 
—  without  honestly  telling  you  what  there  is  in  my  sermons  de- 
serving of  censure,  and  why  I  have  not  been  able  to  approximate 
nearer  to  the  perfect  pattern  of  a  sermon  which  lies  in  my  mind. 
If  I  do  so,  from  the  account  young  preachers  will,  of  course,  be 
able  to  draw  much  valuable  instruction.  At  least,  it  will  not  be 
my  fault,  if  those  who  take  my  sermons  for  patterns  imitate  the 
very  things  which  they  ought  to  avoid. 

But,  while  I  readily  admit  that  the  information  you  desire  of 
me  may  be  of  general  use,  I  must  confess  it  is  not  without  strug- 
gles that  I  have  brought  myself  to  comply  with  your  wishes.  It 
IS  difficult,  nay,  almost  impossible,  to  say  much  of  one's  self,  espe- 
cially before  the  world,  without  exciting  a  suspicion  in  the  minds 
of  people,  that  one  thinks  himself  of  great  importance,  and  ima- 
gines himself  and  his  little  affairs  worth  the  notice  of  the  public. 
You  know  me  too  well  not  to  pronounce  me  entirely  free  from 

(451) 


452 


LETTER  I. 


every  thing  of  tlie  kind  ;  but  will  others,  less  acquainted  with  me, 
do  the  same?  Will  not  the  whole  thing  appear  to  be  the  result 
of  vanity  and  arrogance,  and  highly  deserving  reprehension  ? 

You  do  not  require  me,  however,  to  do  what  so  many  excellent 
men  have  done  respecting  themselves  in  a  manner  which  met  with 
the  approbation  of  almost  every  reader  —  to  give  a  minute  account 
of  my  whole  life.  In  my  confessions  to  you,  therefore,  I  shall 
touch  upon  those  circumstances  merely  which  may  have  exerted 
an  influence  upon  my  education  as  a  minister  of  the  Gospel, 
Every  thing  that  does  not  properly  belong  to  this  subject,  every 
thing  that  is  disconnected  with  the  business  and  science  of  preach- 
ing, or,  at  most,  seems  calculated  to  excite  a  suspicion  of  my  aim- 
ing at  vain  glory,  I  shall  pass  over  in  silence.  You  must  be  satis- 
fied, then,  if,  in  the  series  of  letters  I  write  to  you,  you  receive  an 
account  of  the  manner  in  which  I  became  a  preacher,  and  an  im- 
partial criticism  of  my  own  sermons.  Geratur,"  in  the  words 
of  a  man  with  whom  I  know  not  that  I  am  worthy  of  any  other 
comparison,  let  me  say,  *'  Geratur  tibi  mos,  quoniam  me  non 
ingenii  prsedicatorem  esse  vis,  sed  lahoris  mei.^'* 

You  must  expect  nothing  more  from  me  to-day,  than  an  account 
of  the  circumstances  which  induced  me  to  publish  so  many  volumes 
of  sermons.  Strictly  speaking,  it  was  never  my  intention  to  print 
any  of  my  sermons  —  much  less  could  I  ever  have  thought  of 
printing  a  whole  library  of  them.  I  had  preached  as  provost  of 
the  university  church  atWittemberg  for  two  years,  when,  in  1786, 
I  permitted  a  collection  of  my  sermons  to  be  published.  As  I  was 
then  obliged  to  apply  all  my  powers  to  other  matters,  I  should 
never  have  done  so,  had  it  not  been  for  the  earnest  importunities 
of  my  friends.  Of  the  numerous  sermons,  however,  which  I  then 
had  by  me,  I  published  only  sixteen  in  this  collection,  supposing 
that  with  these  I  should  satisfy  the  desires  of  my  friends,  without 
being  obliged  to  deviate  altogether  from  my  resolution,  not  to 
trouble  the  public  with  many  sermons. f 

Indeed,  with  the  exception  of  the  two  which  I  delivered  on  being 
transferred  from  one  station  to  another,  the  profits  of  which  were 
to  be  applied  to  the  establishment  of  a  young  ladies'  school  at 
Wittemberg,  I  printed  but  a  single  sermon  during  the  six  follow- 
ing years,  though  I  preached  in  the  meantime  with  unremitting 
diligence  at  the  above-named  place,  and  had  begun  to  do  so  with 
still  greater  zeal  at  Dresden.  With  none  of  the  numerous  requests 
which  I  received,  to  publish  many  sermons,  did  I  comply ;  and 
it  was  not  until  1793,  when  a  new  edition  of  my  first  volume  was 
called  for,  that  I  added  a  second,  which,  like  the  first,  comprised 
but  sixteen  sermons;  which  I  thought  would  satisfy  people,  and 
be  the  last. 

Soon  afterwards,  or  in  the  year  1795,  a  proposal  was  made  in 
the  Imperial  Advertiser, J  and  sustained  by  various  reasons,  that 
I  should  publish  all  the  sermons  I  had  delivered.    To  this  propo- 

*  Cicero  in  Bruto,  o.  65,  §  233. 

J See  the  preface  to  the  first  edition  of  these  sermoDi. 
The  Keichsanzeiger. 


I;ETTER  I. 


453 


sal,  however,  ignorant  as  I  was  from  wnat  quarter  it  came,  I 
should  have  paid  little  or  no  attention,  and  by  it,  hardly  have 
been  induced  to  change  my  original  purpose,  in  regard  to  printing 
but  a  few  sermons,  if  a  circumstance  had  not  occurred  which 
almost  obliged  me  to  do  so.  My  sermons  were  taken  down  as 
they  were  delivered.  This  was  done  by  ignorant  persons,  who 
acquired  their  living  by  means  of  the  sermons  which  they  sent 
into  the  city  and  province.  It  is  easy  to  imagine  what  a  form  my 
sermons  in  this  way  received.  I  cannot  deny  that  when  some  of 
these  transcribed  sermons  first  fell  into  my  hands,  I  was  exceed- 
ingly vexed.  You  may  believe  me,  my  dear  friend,  or  not,  but  I 
could  hardly  recognize  myself  in  them.  I  was  astonished  at  the 
nonsense  which  was  put  into  my  mouth ;  and  yet  it  was  not  in  my 
power  to  prevent  these  transcripts  from  being  taken,  as  the  good- 
naturedness  of  the  readers  made  it  too  profitable  a  business  for 
the  transcribers  to  relinquish  it.  I  was  obliged,  therefore,  to 
choose  between  two  evils,  and  either  see  my  sermons  brought  into 
general  circulation  in  a  very  garbled  and  corrupted  state,  or  pub- 
lish them  myself,  as  they  were  originally  delivered.  As  I  had 
been  requested  to  do  the  latter,  and  it  appeared  to  be  the  only 
means  left  me  for  avoiding  a  thousand  errors,  so  it  appeared  to 
me  of  the  two  evils  to  be  the  least ;  and  hence,  agreeably  to  the 
advice  of  my  friends,  I  made  choice  of  it.* 

As  soon  as  one  collection  of  the  sermons  which  I  had  delivered 
in  1795  made  its  appearance,  I  received  urgent  requests,  not  only 
in  the  Imperial  Advertiser,  but  from  various  quarters,  to  continue 
printing  them ;  and  as  the  principal  reason  w^hich  induced  me  to 
publish  the  first,  existed  in  regard  to  the  others,  so  I  w^as  induced, 
rather  than  see  my  sermons  circulating  in  a  garbled  and  cor- 
rupted state,  to  accede  to  the  importance  of  these  requests.  In 
the  meantime,  people  continued  to  receive  them  with  unantici- 
pated favor,  and  from  various  quarters  I  derived  very  positive 
evidence  of  their  having  been  productive  of  good.-  Notice  was 
taken  of  them  even  in  foreign  countries,  and  many  of  them  were 
translated  into  other  languages;  and  though  I  w^as.more  than 
once  resolved  to  stop  printing  them,  yet,  partly  out  of  compliance 
with  public  requests,  and  partly  out  of  compliance  with  the  wishes 
of  friends  made  known  to  me  in  private  letters,  I  w^as  induced  to 
deviate  from  my  resolution  ;  so  that  I  have  now  printed  al)  the 
sermons  which  I  preached  for  a  series  of  fifteen  years,  which  con- 
stitute the  number  of  volumes  extant. 

But  enough  for  once.  As  soon  as  I  get  time  for  the  purpose, 
my  dear  friend,  I  will  come  to  what  you  particularly  wish  to 
know  —  the  character  and  course  of  my  homiletical  education. 
Farewell. 


*  See  the  preface  to  the  first  edition  of  the  sermons  of  1795. 


454 


LETTER  n. 


LETTER  II. 

Early  education  —  Instructed  by  his  father — Becomes  attached  to  well-arranped  gev 
mens  —  Learns  the  unaieut  languages  —  Fond  of  poetry,  but  destitute  of  good  poetl 
—  Gets  hold  of  Haller. 

My  Dear  Friend  — 

If  you  wish  to  know  all  the  circumstances  which  exerted  a 
decided  influence  upon  my  education  for  the  ministry,  you  must 
accompany  me  far  back  into  the  years  of  my  childhood.  This  is 
the  only  way  in  Avhich  I  shall  be  able  to  give  you  a  radical  and 
historical  account  of  my  sermons  —  to  show  you  how  they  assumed 
the  form  they  possess. 

For  the  whole  of  my  early  education  I  am  indebted  to  my  father, 
who  was  my  teacher  until  my  sixteenth  year.  John  Stephen  Mat- 
thias Reinhard,*  a  man  whose  name  would  always  have  been 
sacred  to  me,  even  if  he  had  not  been  my  father,  was  a  minister 
at  Vohenstrauss,  a  market  town  in  the  dukedom  of  Sulzbach.  He 
was  unanimously  looked  upon  by  all,  as  one  of  the  best  preachers 
in  that  region.  He  could  not,  indeed,  rise  entirely  above  the 
faults  of  his  age.  Agreeably  to  the  custom  then  prevalent,  he 
made  choice  of  a  particular  method,  and  selected  a  general  theme, 
upon  which  he  treated  in  all  its  relations  and  extent,  until  another 
year  commenced.  His  thorough  education,  however,  deep  knowl- 
edge of  human  nature,  great  experience,  and  vivacious  delivery, 
introduced  so  many  changes  into  his  method,  rendered  his  dis- 
courses so  attractive,  connected  them  so  intimately  and  firmly 
together,  and  made  them  such  a  well-arranged  whole,  that  he  was 
not  only  heard  with  uniform  attention  by  his  church,  but  listened 
to  with  pleasure  by  strangers ;  it  being  usual  for  many  on  their 
way  to  or  from  Prague,  so  to  order  their  affairs  as  to  stop  on  the 
Sabbath  morning  and  hear  him  preach.  Among  the  peculiar 
qualities  for  which  his  sermons  were  distinguished,  maybe  named 
a  strict  and  minute  arrangement  of  every  thing  they  contained. 
That  this  arrangement  was  perfectly  natural,  and  obvious  at  first 
glance,  you  may  infer  from  the  fact,  that,  when  a  lad  from  ten  to 
eleven  years  of  age,  I  could  remember  it,  and  write  it  down  upon 
paper  on  my  return  home.  I  did  so,  and,  as  I  found  the  exercise 
pleased  my  father,  for  he  usually  examined  what  I  had  written, 
and  corrected  it  whenever  he  found  it  wrong,  I  regularly  continued 
this  practice  every  Sabbath,  until  I  had  acquired  such  skill  in  this 
respect,  that  not  a  single  topic  escaped  me. 

The  result  was,  as  you  may  infer,  that  I  early  formed  the  con- 
ception of  a  sermon  strictly  arranged,  and  so  disposed  in  regard 
to  all  its  main  parts,  as  easily  to  be  retained  in  the  memory  —  a 


♦  My  father  wrote  his  name  Reiuhart,  but  for  reasons,  a  part  of  which  he  himself 
luggestod,  I  thought  it  best  to  exchange  the  t  for  a  d. 


LETTER  II. 


455 


conception,  accompanied  with  all  the  allurements  of  a  paternal 
example,  and  so  firmly  fastened  in  my  soul,  as  never  again  to  be 
extirpated.  From  this  time  onward,  every  sermon  was  entirely 
lost  to  me,  which  either  had  no  plan,  cr  one  which  I  was  unable 
to  comprehend  ;  and  this  is  the  reason  why  most  of  the  sermons 
which  I  afterwards  heard  in  various  places,  presented  me  with  no 
attractions. 

Not  less  important,  or  rich  in  results,  was  the  instruction  which 
I  received  from  my  father  in  the  ancient  languages.  He  was  an 
excellent  philologist,  and  read  the  ancients  with  feeling  and  a  cor- 
rect and  lively  apprehension  of  their  sentiment.  He  did  not  seek 
at  first  to  impart  this  feeling,  and  such  an  apprehension,  to  me. 
On  the  other  hand,  when  we  commenced  reading  an  ancient  work 
together,  his  principal  object  was  to  increase  my  knowledge  of  the 
language,  by  entering  into  a  philological  explanation  of  every 
thing  it  contained.  The  other  part  of  the  task  was  left  for  another 
time.  During  the  day  he  was  engaged  in  the  laborious  duties  of 
his  office;  but  the  evenings,  after  supper,  he  spent  at  home,  taking 
enjoyment  and  repose  in  the  bosom  of  his  family.  As  on  these 
occasions  he  early  discovered  in  me  a  susceptibility  for  conversa- 
tion upon  subjects  of  general  utility  and  a  serious  character,  so  he 
began  to  devote  the  time  which  he  spent  with  his  children,  from 
eight  o'clock  in  the  evening  to  ten,  almost  exclusively  to  me,  con- 
versing with  me  upon  such  subjects  as  were  adapted  to  my  age 
and  attainments.  It  was  on  these  occasions  that  that  love  was 
awakened  in  me  for  the  study  of  the  ancients  which  increased 
with  after  years,  and  remains  with  me  still.  It  was  his  custom 
to  converse  with  me  upon  some  passages  of  an  ancient  work,  espe- 
cially in  the  Latin  (the  Greek  I  was  then  unable  to  read).  These 
passages  were  generally  selected  from  Virgil  and  Cicero,  the  two 
classics  which  he  admired  the  most,  and  which  we  had  begun  to 
read  together.  In  these  exercises,  nothing  was  said  respecting 
philology.  Our  sole  object  was  to  discover  in  what  the  beauty, 
ingeniousness,  greatness,  and  sublimity  of  the  passage  consisted  ; 
and  these  were  developed  by  him  with  a  fire  which  entered  into 
my  heart,  and  early  convinced  me,  that  the  ancients  were  the 
genuine  masters  of  poetry  and  eloquence,  and  that  we  must  learn 
of  them  and  take  them  for  models. 

In  the  meantime,  however,  as  regards  my  native  language,  I 
was  quite  deserted.  As  early  as  my  ninth  year,  indeed,  I  felt  an 
inclination  for  poetry,  which  might  have  been  strengthened,  had 
there  been  any  thing  to  strengthen  it.  Scarcely  had  I  been  able 
to  read  a  single  German  poet  with  feeling,  when  my  father  lost 
his  library,  which  was  a  valuable  one  for  that  time  and  place,  in 
a  disastrous  fire,  not  a  single  leaf  of  it  being  saved.  I,  who  had 
bogun  to  hanker  more  and  more  after  the  German  poets,  was  now 
confined  to  the  Sulzbach  Hymn  Book,  at  this  time  a  very  misera- 
ble one,  Canitz's  Poems,  and  Brookes'"^  metrical  translation  of 


■  ♦  [For  a  notice  of  Canitz  and  Brockes,  see  Memoirs  of  Ooethe,  N.Y.,  182A,  p.  302,  au(J 
p.  306.] 


456 


LETTER  II. 


Pope's  Essay  on  Man.  Accordingly,  I  read  these  books  agaic 
and  again,  imitated  the  poetry,  and  tried  to  do  for  myself  all  I 
could.  I  had  an  obscure  feeling,  indeed,  that  they  were  far  from 
being  perfect.  In  short,  I  could  never  avoid  thinking  there  v^'aa 
something  far  above  them  in  point  of  excellence,  and  this,  because 
my  father  had  already  pointed  out  to  me  something  superior  to 
them  among  the  ancients.  Tv^^o  years  elapsed,  hovrever,  before  1 
was  able  to  light  upon  any  thing  better  in  our  own  language  ; 
with  reference  to  which  it  should  be  recollected,  that  the  state  of 
our  literature  had  but  just  begun  to  improve,  and  that  the  Upper 
Palatinate  was  almost  entirely  destitute  of  every  thing  which  the 
authors  of  this  improvement  had  already  produced. 

But  now,  my  friend,  I  come  to  an  event  which,  though  small  in 
itself,  was,  in  respect  to  my  education,  highly  important,  and  rich 
in  results.  I  had  reached  my  thirteenth  year,  when  my  eldest 
sister  was  married  to  a  young  clergyman  by  the  name  of  Schatz- 
ler.  While  on  a  visit  to  my  father's,  he  discovered  my  inclination 
for  poetry,  and  my  lamentable  destitution  of  good  writers  in  this 
department,  and  presented  me  with  the  poems  of  Ilaller.  It  is 
in  vain  for  me  to  attempt  to  express  to  you  the  joy  and  transport 
with  which  I  read  and  devoured  this  poet.  All  at  once  the  prob- 
lem which  had  vexed  me  was  solved.  I  now  supposed  myself  to 
have  found  what  I  had  sought  for  in  my  Brockes  and  Canitz  in 
vain.  It  was  not  long  before  I  knew  my  Ilaller  by  heart.  Of 
course,  I  imitated  him ;  and,  as  every  thing  that  I  found  in  my 
admired  pattern  struck  me  as  beautiful,  I  was  pleased  with  his 
provincialisms  among  the  rest;  as  even  then  I  was  able  to  dis- 
cover them.  Indeed,  I  employed  them  in  my  own  verses,  and,  in 
the  midst  of  the  Upper  Palatinate,  wrote  as  though  I  was  a  native 
of  Berne.* 

What,  however,  was  this  small  error,  in  comparison  with  the 
immense  advantage  which  I  derived  from  Haller?  His  train  of 
thought  was  rich  and  full  of  meaning,  and  every  word  of  him  took 
possession  of  my  soul.  I  passed  by  nothing  without  the  most 
careful  examination,  and  dwelt  with  indescribable  pleasure  upon 
every  line,  always  expecting  to  discover  something  more  in  it ; 
and  the  numerous  passages  which  I  did  not  and  could  not  under- 
stand, only  served  to  exalt  my  reverence  for  the  poet.  They  ap- 
peared to  me  to  be  divine  expressions  surrounded  with  a  sacred 
obscurity,  the  meaning  of  which  I  thought  would  probably  be  un- 
veiled to  me  at  some  future  period.  From  this  time  onward,  I 
became  disgusted  with  every  thing  like  prolixity,  exuberance  of 
language,  and  tautology.  How  much  soever  pleasure  other  youths 
could  find  in  a  certain  fulness  and  luxuriancy  of  expression,  and 
a  play  with  brilliant  images  and  well-sounding  phrases,  in  them 
I  could  find  none.    Haller  made  me  so  choice  of  my  expressions, 


*  [For  notices  of  Haller,  see  Memoirs  of  Goethe,  p.  325;  Rees'  Cyclnpoedia ;  and 
PinacothecM  Scriptorum  Nostra  ^tate  Literif;  Illustrium,  etc.;  Au«?vstae  Vindolicorum, 
1741,  in  Decad.  IV.  where  a  likeness  of  him  is  also  to  be  found.  He  was  a  naiive  of 
Berne,  noted  for  his  precocity,  distinguished  as  a  poet,  and  one  of  the  most  thorough 
and  extensive  scholars  of  his  age.] 


LETTER  III. 


457 


I  may  say,  reduced  me  to  such  poverty  in  this  respect,  that,  when 
there  was  no  new  thought  to  be  uttered  either  different  from  the 
preceding,  or  designed  to  render  it  more  definite,  I  absolutely  had 
not  another  word  to  say.  When,  therefore,  I  reflect  upon  the  in- 
fluence exerted  upon  me  by  the  poems  of  Haller,  I  am  convinced, 
that  my  style  derived  its  peculiarities  particularly  from  them. 
That  they  made  it  too  dry  I  am  willing  to  admit.  Haller  natu- 
rally exerted  a  greater  influence  upon  my  reason  than  my  imagi- 
nation, and  perhaps  curbed  the  latter  far  too  much.  About  this 
time,  I  heard  various  strangers  passing  through  the  place,  speak 
with  great  enthusiasm  of  Klopstock's  Messiah,  and  praise  various 
other  German  poets,  particularly  Hagedorn  and  Gellert ;  ^  but,  living 
as  I  then  was  in  a  dark  and  wretched  corner  of  Germany,  for  me 
to  obtain  any  of  these  writers  was  a  thing  impossible.  Conse- 
quently, Haller  remained  my  all,  until  the  death  of  my  father 
entirely  changed  my  future  destination.  Of  this,  however,  another 
time.  Farewell. 


LETTER  III. 

Father  dies — Goes  to  Regensburg— Gets  hold  of  other  poet« — Notice  of  his  instructort 
—  Account  of  his  studies  —  Admires  Cicero  —  Reads  French  and  Italian  works  — 
Makes  verses. 

My  Dear  Friend  — 

Under  the  guidance  of  my  father,  I  had  made  considerable  pro- 
gress in  the  Latin  language,  and  could  express  myself  in  it  with 
some  ease  and  correctness.  In  the  Greek,  and  in  other  things 
belonging  to  a  preparation  for  an  academical  course  of  studies,  I 
was  quite  deficient.  This  afi'ected  my  father  very  deeply,  and,  as 
he  had  no  more  time  to  spare  from  the  laborious  duties  of  his 
office  than  he  had  hitherto  devoted  to  me,  which  was  always  far 
too  little,  and  he  also  readily  acknowledged  the  superiority  of  a 
public  education  to  a  private  one,  he  resolved  to  send  me  to  the 
very  same  school  where  he  had  received  his  education,  and  of 
which  he  never  spoke  but  in  grateful  terms  —  to  the  Gymnasium 
poeticum  at  Regensburg.  In  so  doing,  he  was  certainly  influ- 
enced by  an  obscure  presentiment  that  he  had  not  much  longer 
to  live  ;  for  he  had  been  sick  more  or  less  for  a  year  previous,  and 
knew  his  condition  too  well  not  to  feel  that  death  was  at  hand. 
With  all  his  zeal,  therefore,  he  immediately  set  about  procuring 
a  place  for  me  at  Regensburg.  Only  a  few  days  before  his  exit, 
he  was  informed  by  letters  of  the  success  of  his  eflTorts.  Never 
shall  I  forget  the  indescribably  serious  look,  modified  indeed  by  a 
most  heartfelt  tenderness,  with  which  he  gave  me  the  informa- 
tion, and  fixed  his  eyes  upon  me  for  a  long  time  in  silence,  prying 


*  [For  notices  of  Hagedorn  and  Gellert,  as  well  as  Klopstock,  see  the  work  already 
referred  to,  Memoirs  of  Goethe,  pp.  313,  324,  and  336.] 

39 


458 


LETTER  III. 


as  it  were  into  my  very  heart,  and  uttering  more  than  words 

could  express.  I  was  confounded,  and  finally  stammered  out  the 
assurance,  that  I  would  do  my  utmost  to  equal  his  expectations. 
What  expectations  he  had  formed  of  me  I  knew  full  well.  lie 
did  not  conceal  from  me  the  fact,  that  he  loved  me  in  particular, 
and  thought,  as  he  used  often  to  express  himself,  he  could  make 
sorneihiiig  out  of  me.  He  received  my  assurance  with  looks  of 
satisfaction  and  happiness,  dismissed  me  without  saying  another 
word,  and  a  few  days  afterwards  was  laid  upon  the  bier. 

Accordingly,  in  the  autumn  of  1768,  being  in  my  sixteenth 
year,  I  set  out  for  Regensburg.  My  mother,  who  died  of  grief  at 
the  loss  of  my  father,  had  furnished  me  with  a  few  guilders,  her 
six  months^  privilege  as  a  clergyman's  widow  not  having  then  ex- 
pired. These  I  was  carefully  to  husband  in  order  to  a  supply  of 
my  most  pressing  necessities  for  a  long  time  to  come.  But 
scarcely  had  I  taken  up  my  abode  in  Regensburg,  before  I  dis- 
posed of  almost  all  this  money  at  a  bookseller's  shop  for  some  Ger- 
man poets,  particularly  Klopstock's  Messiah,  of  which  only  the 
ten  first  books  were  then  published.  The  last  attracted  me  with 
an  irresistible  power,  which  operated  equally  strong  upon  my 
imagination  and  my  heart.  In  it,  I  discovered  the  German  lan- 
guage in  a  richness,  strength,  and,  I  may  say,  magnificence,  of 
which  I  had  previously  had  no  conception.  In  regard  to  senti- 
ment, sublimity,  and  train  of  thought,  what  a  resemblance  there 
was  between  Klopstock  and  my  Haller ;  and  how  welcome,  there- 
fore, must  the  former  have  been  to  one,  whose  feelings  had  been 
excited  and  moulded  by  the  latter !  Hence,  I  read  my  Messiah 
so  often,  and  with  such  interest,  that  in  a  short  time  I  knew  it  b;^ 
heart  as  well  as  I  did  my  Haller.  I  was  not  led  astray  by  him 
however,  like  many  of  my  young  friends,  into  a  love  of  pompous 
phrases  and  poetical  nonsense.  .  From  such  an  error  I  had  been 
carefully  secured  by  Haller,  and  still  more  so  by  the  study  of  the 
ancients,  to  which  I  now  applied  myself  with  all  diligence. 

And  here,  with  renewed  gratitude,  I  must  make  mention  of  a 
teacher.  He  is  not  honored,  indeed,  with  a  great  name  among 
the  learned,  nor  has  he  written  much  ;  but  yet  he  was  thoroughly 
acquainted  with  philology,  possessed  of  rare  skill  as  a  teacher, 
and  a  benevolence  towards  his  pupils,  which  gained  for  him  every 
heart.  I  refer  to  Frederic  Augustus  Topfer,  who  was  then  con- 
rector  of  the  Gymnasium,  into  whose  class  I  was  put,  after  having 
been  examined  by  George  Henry  Martini,  the  rector.  To  this 
man  I  am  particularly  indebted  for  the  influence  which  the  read- 
ing of  the  ancients  exerted  upon  my  education,  and  entire  mode 
of  thinking,  and  the  benefit  they  proved  to  me  in  regard  to  facility 
of  expression.  He  was  intimately  acquainted  with  all  the  niceties 
of  the  Latin  language,  and  labored  to  teach  his  scholars  how  to 
express  themselves  in  it  not  only  with  correctness,  but  even  with 
elegance.  Having  corrected  the  first  exercise  that  I  wrote  in  the 
class,  he  told  me  in  a  friendly  way,  that  he  saw  I  had  some  skill, 
biH  that  t  had  not  yet  got  my  Latin  stays  on,  and  therefore  must 
ID  future  attend  more  implicitly  to  his  instructions.    His  method. 


LETTER  III.  459 

when  he  made  us  translate  out  of  the  German  language  into  the 
Latin,  was  to  select  for  us  the  most  excellent  Latin  phrases. 
These  were  the  pure  idioms  of  the  language,  which,  being  chosen 
with  the  greatest  care,  furnished  him  with  an  occasion  to  make 
us  thoroughly  acquainted  with  its  genius ;  at  the  same  time,  he 
always  carried  us  back  to.  fundamental  principles,  and  the  reasons 
why  a  thing  should  be  so  and  not  otherwise  ;  and  in  this  way,  not 
only  accustomed  us  to  grammatical  correctness  in  both  languages, 
but  to  a  critical  mode  of  thinking  upon  matters  of  this  kind.  This 
he  accomplished  to  a  still  greater  degree,  when  we  read  and  trans- 
lated the  ancients ;  for  in  this  case,  he  was  careful  to  see  that  the 
author  translated  was  rendered  as  well  as  possible,  and  with  taste. 
To  show  us  how  this  was  to  be  done,  he  put  into  our  hands,  not 
translations  of  the  Latin  and  Greek  authors,  (for  then  we  had 
none  worthy  of  imitation,)  but  those  German  writers  who  had 
imitated  the  ancients  with  the  greatest  success.  To  these  he  drew 
our  attention,  while  he  endeavored  to  show  us  what  use  we  were 
to  make  of  translating  from  the  ancients.  Accordingly,  it  was  he 
who,  for  this  purpose,  first  put  Wieland's  writings  into  my  hands, 
so  far  as  they  were  then  published,  and  Ramler's  Odes  ;  and  happy 
was  the  result  of  this  course,  and  highly  satisfactory  the  use  wo 
made  of  his  instructions,  in  this  respect,  whenever  we  translated 
from  the  ancient  Greek  and  Roman  authors.  For  those  of  his 
scholars  who  obtained  his  particular  confidence,  (and  I  was  soon 
so  happy  as  to  be  of  this  number,)  there  was  in  general  free  access 
to  his  library,  which  was  quite  extensive,  well  selected,  and  con- 
tained the  best  ancient  and  modern  writers  for  philological  pur- 
poses. Here  we  were  not  only  furnished  with  an  opportunity  to 
collect  together  many  items  of  information,  but  also  enabled  to 
obtain  what  was  most  adapted  to  our  wants. 

The  happy  relation  in  which  I  stood  to  Topfer,  the  conrectoj\ 
lasted  for  the  two  years  that  I  spent  in  the  class  of  the  rector. 
This  was  efi'ected  in  part  by  Topfer's  being  obliged  to  give  weekly 
lessons  to  this  class,  so  that  he  continued  to  be  its  teacher  even 
after  it  had  ceased  to  be  his  ;  and  in  part,  by  the  habit  he  was  in 
of  keeping  up  his  connexion  with  those  pupils  whom  he  had  once 
permitted  to  have  free  access  to  him,  even  though  they  were  no 
longer  under  his  immediate  control;  and  he  who  had  once  formed 
such  a  connexion,  found  it  too  advantageous  and  honorable  to  bo 
neglected,  or  dissolved  by  means  of  unworthy  conduct. 

The  rector  Martini,  though  doubtless  possessed  of  greater  and 
more  extensive  learning,  was  far  less  capable  than  Topfer  of  ren- 
dering himself  useful  as  an  instructor.  He  did  not  possess  Top- 
fer's  philological  knowledge.  Under  him,  however,  we  continued 
the  diligent  and  careful  reading  of  the  Greek  and  Roman  classics, 
and,  as  he  attended  to  the  more  difficult  writers,  from  him  we  in 
fact  derived  much  valuable  assistance. 

Thus  I  lived  and  employed  myself  for  four  years  and  a  half,  for 
this  was  the  length  of  time  that  I  remained  in  the  Gymnasium  at 
Regensburg,  strictly  speaking,  among  the  ancient  Greeks  and 
Romans    At  the  public  recita^tions,  indeed,  as  there  always  were 


460 


LETTER  III. 


many  dull  scholars  among  us,  only  a  little  of  each  author  was  ex- 
Dlained.  To  accommodate  these,  we  were  confined  almost  to  one 
place.  Those  who  felt  inclined  to,  however,  read  much  more  out 
^f  the  school.  While  I  was  connected  with  the  rector's  class,  we 
scarcely  ended  the  fifth  book  of  the  Iliad.  In  the  meantime,  I 
had  already  read  my  Homer  through  more  than  once,  at  home. 
That  the  same  was  true  with  regard  to  Xenophon,  Cicero,  Livy, 
Horace,  Virgil,  Ovid,  Curtius,  Terence,  and  Pliny  the  younger, 
a11  of  which  were  attended  to  in  our  public  recitations,  needs  not 
be  said.  At  home,  also,  we  had  writers  at  hand,  who  were  not 
meddled  with  at  school.  I  began,  therefore,  to  form  an  acquarnt- 
ance  with  Hesiod,  the  Greek  tragedians,  with  Isocrates,  Demos-, 
thenes,  and  Plutarch,  among  the  Greeks ;  and  with  Suetonius, 
Tacitus,  Juvenal,  the  Scinptores  Historice  Angustce,'sind  Seneca; 
and  at  least,  to  collect  literary  notices  of  the  other  writers  of 
antiquity. 

Here  I  must  observe  that  my  favorite  author,  about  this  time, 
was  Cicero,  Tthom  I  continued  to  look  upon  as  unequalled  in 
regard  to  rhetorical  diction,  until  I  became  acquainted  with  De- 
mosthenes. Of  course,  I  made  great  efforts  to  imitate  his  style  in 
Latin,  aiid  as,  in  addition  thereto,  I  had  obtained  possession  of 
John  Augustus  Ernesti's  edition  of  the  ancients,  (his  Initia  Doc- 
trinee  Solidioris  had  then  been  introduced  as  a  text-book,*  )  and 
his  Opuscula,  so  by  the  example  of  this  successful  Ciceronian  I 
became  farther  confirmed  in  the  opinion,  that  he  who  would 
acquire  a  good  style  must  adhere  to  Cicero  in  particular  as  a 
guide.  Hence,  it  was  not  easy  for  me  to  let  a  single  day  pass 
without  reading  something  of  Cicero's.  At  the  same  time,  I  had 
commenced  the  study  of  the  French  and  the  Italian  languages ; 
and  it  was  not  long  before  I  could  read  the  best  authors,  especially 
in  the  former,  in  connexion  with  the  ancients.  Accordingly,  with 
great  zeal  I  took  hold  of  Fenelon's  Telemaque,  Racine's  and  Cor- 
neille's  Tragedies,  Moliere's  Comedies,  Boileau's  Satires,  and  Bos- 
Buet's  Introduction  to  Universal  History ;  nor  did  I  ever  grow 
weary  of  comparing  together  those  authors  known  to  me  who  had 
treated  of  the  same  events,  or  ever  come  away  from  it,  without 
having  observed  much  and  learned  many  useful  things.  That, 
under  such  circumstances,  my  inclination  for  poetry  should  in- 


occasion  which  was  presented  us  for  making  Latin  and  German 
verses  as  a  class,  but  I  made  many  of  my  own  accord ;  and,  as  my 
acquaintance  with  the  majority  of  our  German  poets  increased, 
acquired  facility  in  this  species  of  writing,  until  I  became  quite 
skilful.  In  all  cases,  I  gained  in  readiness  at  expressing  myself 
in  my  native  language,  and  this  was  the  greatest  advantage  I 
derived  from  these  exercises.  Nature  had  not  destined  me  for  a 
poet,  and  as  such  I  should  never  have  produced  any  thing  excel 
lent. 


crease,  was  a  matter 


every 


♦  fTbis  work  comprises  an  excellent  course  of  literature.] 


LETTER  IV. 


461 


LETTERIV.  . 

injwers  the  questions,  "Why  he  did  not  read  sermons  for  personal  edification,  or 
ministerial  improvement — Remains  at  Regensburg  as  auditor — Connexion  with 
Prof.  Grimm  —  Acquires  a  deep  relish  for  the  Crusian  philosophy. 

My  Dear  Friend  — 

'*And  did  you  then,''  you  ask  me,  in  your  last,  **did  you  live 

all  the  time  you  passed  at  school,  among  the  heathen?  Did  you 
attend  to  nothing  that  had  a  more  immediate  reference  to  the 
business  of  preaching,  to  which  you  had  devoted  yourself?  Did 
yoM  not  occasionally  hear  or  read  a  sermon  for  your  own  edifica- 
tion ?  "    Permit  me  to  answer  these  questions  of  yours  in  detail. 

During  my  residence  at  Regensburg,  I  heard  a  multitude  of 
sermons.  The  laws  of  the  school  required  us  to  go  to  church 
twice  every  Sabbath  and  festival,  and  twice  on  week  days.  One 
sermon,  therefore,  on  the  Sabbath,  and  two  on  week  days,  were 
the  least  that  fell  to  our  share.  Here  I  found  sufficient  nourish- 
ment for  those  religious  feelings  which  had  early  been  excited, 
and,  by  the  wisest  means,  carefully  cherished  in  me  by  my  father  ; 
and  though  attendance  upon  divine  worship  was  of  but  little 
benefit  to  my  ministerial  education,  it  did  not  fail  to  prove  a  bless- 
ing to  my  heart. 

As  regards  my  own  personal  edification,  I  cannot  recollect  a 
period  in  my  life  in  which  I  altogether  neglected  it.  It  was  a 
matter  of  necessity  for  me  to  collect  my  thoughts  together,  and 
reflect  upon  my  moral  condition ;  but  I  frankly  confess  to  you, 
that  I  never  resorted  to  sermons  for  aid  in  such  meditations,  and 
that,  during  my  residence  at  Regensburg,  I  never  read  any  —  not 
a  single  one.  In  neglecting  to  do  so,  I  may  have  committed  a 
great  error,  which  I  shall  not  undertake  to  deny  ;  but  listen  to 
me,  and  hear  what  it  was  that  induced  me  to  act  as  I  did. 

It  is  impossible  for  any  one  to  be  accustomed  at  an  earlier  age, 
to  look  upon  the  Bible  as  the  book  of  all  books,  than  I  was.  I 
commenced  learning  to  read  with  the  Proverbs  of  Solomon,  which 
Avere  painted  with  distinct  syllables  for  the  sake  of  children  ;  and 
scarcely  had  I  attained  to  any  degree  of  skill  in  reading,  when  my 
lather,  to  whom  the  Scriptures  were  every  thing  in  matters  of 
religion,  presented  me  with  a  Bible  '^^ence,  when  a  child  of  five 
years  of  age,  I  began  to  read  the  Bibie.  I  read  it  in  course  as  I 
found  it,  from  the  beginning  to  the  end,  and  did  it  more  than 
once  —  never  suffering  a  single  day  to  pass,  without  having  com- 
pleted my  task  in  this  respect.  *  This  was,  indeed,  a  childish 
notion.  I  felt  so,  and  therefore  never  told  my  father  of  it,  but 
read  my  Bible  in  silence,  and  altogether  for  myself.  In  the  mean 
time,  however,  I  derived  increasing  delight  from  reading  it;  em- 
braced every  opportunity  which  presented,  to  ask  my  father  ques- 
tions respecting  it ;  and,  as  I  advanced,  made  many  useful  reflec- 
39* 


ff52 


LETTER  IV. 


tions  of  my  own,  until  I  gradually  acquired  the  habit  of  using  it 
for  purposes  of  personal  edification,  without  calling  any  thing  far- 
ther to  my  aid  than  a  spiritual  song.  This  habit  I  carried  with 
me  to  Regensburg.  As  I  was  always  able,  while  there,  to  read 
the  New  Testament  in  the  original,  reading  the  Bible  presented 
me  with  new  attractions.  I  ran  to  my  Bible,  therefore,  whenever 
I  wished  for  instruction,  animation,  or  comfort ;  and  as  I  found 
every  thing  in  it  that  I  wanted,  in  great  abundance,  I  never  once 
thought  of  seeking  after  other  means  of  edification. 

Still,  it  would  have  exerted  a  happy  influence,"  as  you  think, 
*'  upon  my  education  as  a  minister  of  the  Gospel,  if  I  had  occa- 
sionally read  a  masterly  sermon.''  I  will  not  deny  it.  The  ser- 
mons of  Mosheim,  Jerusalem,  Cramer,  Sack,  and  others,  not  to 
mention  many  in  foreign  languages,  were  not  only  worthy  of  being 
read,  but  studied. 

I  miist  tell  you,  however,  my  dear  friend,  that,  when  at  Regens- 
burg,  I  had  not  definitely  resolved  upon  becoming  a  minister  of 
the  Gospel,  and  was  very  uncertain  what  course  I  should  pursue. 
From  my  very  youth,  indeed,  I  had  felt  a  strong  inclination  for 
the  sacred  office,  and,  if  I  may  so  express  myself,  a  kind  of  inter- 
nal call  to  preach  ;  and  hence,  could  never  hear  any  thing  said 
respecting  my  choosing  another  mode  of  life,  without  experiencing 
a  strong  internal  opposition  which  I  was  unable  entirely  to  sup- 
press. So  weak,  however,  was  my  body,  and  so  critical  my  health, 
that  many,  and  a  lady  in  particular,  for  whom,  as  she  always 
took  care  of  me  with  maternal  tenderness,  I  had  the  greatest 
respect,  told  me  that  I  was  not  made  for  a  preacher,  and  should 
never  have  strength  enough  to  sustain  the  labors  of  the  sacred 
ministry ;  and  that  self-preservation  required  me  to  direct  my 
attention  to  some  other  pursuit.  Indeed,  I  was  twice  brought 
to  the  very  borders  of  the  grave  by  a  burning  fever,  from  which  it 
was  a  long  time  before  I  recovered.  This  confirmed  my  patrons 
and  friends  in  the  opinion  they  had  formed,  and  made  them  think 
it  best  for  me  to  devote  all  my  time  to  such  studies  as  would  be 
of  use  to  me  upon  whatever  course  of  life  I  should  in  future  deter- 
mine. Under  such  circumstances,  my  friend,  it  was  natural  that 
I  should  lose  sight  of  every  thing  that  related  immediately  and 
especially  to  the  business  of  preaching.  That  by  reading  the 
choicest  writers  of  antiquity,  however,  which  then  so  entirely  en- 
grossed my  mind,  I  was  taking  the  best  step  for  obtaining  a  minis- 
terial education,  was  something  of  which  I  did  not  conceive.  It 
was  afterwards  I  first  learned,  that  I  had  employed  my  time  to 
the  greatest  advantage  without  knowing  it. 

There  is  another  circumstance,  however,  which  I  must  mentico, 
as  it  had  an  immediate  bearing  upon  my  education  as  a  ministrr 
of  the  Gospel.  With  the  six  classes  of  the  Gymnasium  at  Regens* 
burg,  there  was  connected  a  division  called  the  auditory,  which 
any  one  entered  who  had  completed  the  time  prescribed  by  law 
for  the  six  classes,  and  fitted  himself  for  the  university.  To  these 
auditors,  as  they  were  called,  lectures  were  delivered  by  the  regu- 
lar professors  at  the  Gymnasium,  upon  theology,  philosophy,  phi« 


LifTTER  IV. 


463 


lology,  and  other  sciences,  the  object  of  which  was  to  initiate  the 
hearers  into  the  university  course,  and  prepare  them  for  making 
a  profitable  use  of  its  exercises.  Strangers  were  at  liberty  u, 
enter  upon  their  academical  career  immediately  from  the  upper 
class,  or  to  attend  in  the  first  place  to  the  lectures  of  the  auditory. 
I  chose  the  latter  because  I  should  otherwise  have  been  obliged 
to  go  away  at  Michaelmays,  at  which  time  no  regular  course  com- 
menced at  the  university,  and  the  most  important  lectures  had 
been  continued  for  at  least  half  a  year.  In  order,  therefore,  not 
to  lose  the  advantages  of  a  university  course  begun  in  season,  I 
spent  the  winter  half  of  the  year,  from  1772  to  1773,  still  at 


Here,  then,  I  also  heard  John  Ludewig  Grimm,  the  professor 
of  theology,  and  at  the  same  time  a  preacher,  and  as  such,  heard 
with  great  approbation.  He  soon  conceived  a  great  confidence  in 
me,  and  gave  me  a  commission  for  which  I  was  but  poorl3'"  pre- 
pared. He  was  obliged,  by  the  duties  of  his  ofiice,  to  preach  during 
the  week  in  St.  Oswald^s  church.  The  sermons  which  he  delivered 
there,  were  a  kind  of  homilies  composed  of  explanations  of  Gene- 
sis. As  he  was  much  pressed  with  business,  he  could  not  write 
these  productions  out  in  full,  for  want  of  time,  though  he  was 
very  anxious  to  do  so.  He  requested  me,  therefore,  to  take  his 
rough  draughts,  write  them  out  for  him,  reducing  them  to  the 
proper  form,  and  then  return  them  to  him.  My  first  efforts  in 
this  business  were  so  successful,  that  the  author  recognized  him- 
self in  what  I  gave  to  him,  and  requested  me  to  continue  my  labor. 
Accordingly  I  worked  out  for  him  quite  a  series  of  these  week-day 
sermons,  in  the  manner  just  described  ;  and  as  I  increased  my 
endeavors  to  render  them  agreeable,  and  retain  those  expressions 
of  the  author  which  were  the  most  worthy  of  the  pulpit,  this  exer- 
cise probably  exerted  considerable  influence  in  the  formation  of 
my  style.  I  have  only  to  add,  that  Grimm  was  a  zealous  pupil 
and  follower  of  the  theologian  Crusius,*  under  whom  he  had 
studied  in  Leipsic,  and  respecting  whose  Flan  of  the  Kingdom  of 
God\  he  delivered  his  lectures  in  Regensburg.  You  will  not 
think  it  strange,  therefore,  my  dear  friend,  when  I  tell  you,  that 
I  went  to  Saxony  filled  with  a  deep  reverence  for  this  philosopher 
and  theologian,  and  that  his  philosophical  system  was  the  first  I 
became  acquainted  with  and  studied.  But  of  the  years  I  spent  at 
the  university,  another  time.  Farewell. 


*  [For  a  notice  of  Crusius,  or  Krans,  as  it  is  written  in  the  German,  see  Memoirs  of 
Goeilie,  etc  ,  p.  3My;  also.  Germ  Gonv.  Lex.  He  formed  the  bold  plan  of  reducin}^  phi« 
loFopliy  to  a  perfectly  consistent  and  rational  system,  and  combining;  it  with  orthodox 
th(M.l(ii:y.  for  \vhic>)  purpose  he  sou>j:ht  to  destroy  the  system  of  Wolf,  as  beinj^  altojic 
tlier  i;iconsistent  with  his  own.  He  was  a  deep  and  acute  thinker,  though  now  re- 
g:irded  as  having  been  somewhat  heavy.  His  philosophy  at  first  produced  considerable 
elfect ;  but  he  outlived  his  influence,  and  the  numerous  theological  works  he  wrote 
are  in  general  forgotten.  In  private  life  he  was  distinguished  for  integrity  and  raro 
piety.] 

t  Vorstell.  V.  d.  Plane  Reichesgottes,  Leips. 


464  tETTER  'Y. 


LETTER  V. 

Boes  to  Wittemborg  —  Resolves  to  devote  himself  to  the  ministry  —  Applies  closely  to 
the  most  important  studies  —  Hears  Schrockh  on  Church  History  —  Reads  Saurin'a 
Passion  Sermons  —  Concludes  to  remain  and  prepare  himself  for  teaching. 

My  Dear  Friend  — 

By  circumstances,  the  explanation  of  which  does  not  properly 
belong  to  this  place,  it  was  rendered  possible  for  me  to  go  to  an 
Electoral  Saxon  university,  instead  of  going  to  Altdorf  or  Erlan- 
gen,  which  were  far  nearer,  and  the  usual  resorting  places  for 
students  of  the  Upper  Palatinate.  According  to  a  plan  devised 
for  me  by  Mirus  in  Regensburg,  the  Electoral  Saxon  Secretary  of 
Legation,  one  of  my  patrons,  1  was  to  study  a  year  or  two  at  Wit- 
tf^m])erg,  when  he  hoped,  by  nreans  of  the  celebrated  Crusius,  his 
intimate  friend,  to  contrive  some  way  for  me  to  go  to  Leipsic,  and 
complete  my  studies  there  under  the  eye  of  this  philosopher. 
Here  in  the  very  outset,  I  must  remark,  that  the  reason  of  this 
plan's  not  being  carried  into  execution,  was  the  death  of  Crusius 
in  the  year  1775,  united  with  the  new  connexions  I  had  formed, 
which  rendered  it  easy  and  advisable  for  me  to  continue  my  resi- 
dence at  the  university  in  Wittemberg. 

When  I  went  to  Saxony,  I  was  so  poor,  that  I  had  no  expecta- 
tions of  being  able  to  stay  at  the  university  more  than  two  years 
at  the  faTthest.  My  little  patrimony  would  certainly  not  hold  out 
longer  with  all  the  frugality  it  was  possible  for  me  to  exercise  ; 
and  the  fine  prospects  which  had  been  laid  open  before  me  by  the 
honest  and  pious  Mirus,  of  early  obtaining  a  livelihood  in  Saxony, 
had  too  little  security  to  authorize  me  to  put  confidence  in  them, 
or  regulate  my  plans  accordingly. 

On  my  arrival  at  Wittemberg,  therefore,  I  had  resolved  upon 
two  things :  First,  I  intended,  as  soon  as  possible,  to  make  a  trial 
at  preaching,  in  order  to  see  whether  my  breast  and  body  would 
permit  me  to  study  theology,  or  whether  I  should  be  obliged  to 
select  some  other  profession.  If  the  former  should  be  the  case,  I 
was  resolved,  in  the  second  place,  to  pay  no  farther  attention  to 
preaching  while  at  the  university,  but,  during  the  short  space  of  time 
allotted  to  me  for  the  purpose,  to  hear  as  many  lectures  as  possi- 
ble, and  make  myself  acquainted  with  the  indispensable  sciences. 
It  was  very  important  for  me  to  do  so,  as,  from  a  predilection  for 
the  Latin  and  Greek  authors  and  a  dread  of  Danz,  who  was  usually 
followed  by  those  who  taught  the  Hebrew,  I  had  so  entirely  ne- 
glected this  language  as  to  be  under  the  necessity  of  commencing 
it  on  my  arrival  at  Wittemberg. 

What  I  had  resolved  upon,  I  most  punctually  performed.  I  had 
passed  but  a  few  months  at  Wittemberg,  and  had  begun  to  hear 
lectures  upon  the  Hebrew  language,  upon  philosophy,  upon  the 
New  Testament,  and  upon  doctrinal  theology,  when,  on  the  sixth 


LKTTER  V. 


4G5 


Sunday  after  the  feast  of  T7*inlty,  I  delivered  a  sermon  from  the 
usual  lesson  of  the  day,  in  Dietrichsdorf,  a  small  village  connected 
v^ith  the  parish  in  Wittemberg,  but  having  a  church  of  its  own. 
The  trial  succeeded  ;  for  though  1  designedly  exerted  my  utmost 
efforts,  I  felt  not  the  least  inconvenience  at  the  close.  The  peas- 
ants also  assured  me  that  I  had  a  clear  voice,  and  an  excellent 
enunciation;  and  though  I  had  never  been  in  Dietrichsdorf  before 
in  my  life,  and  was  totally  ignorant  of  every  one  in  the  place,  yet 
the  schoolmaster  and  the  peasant,  with  whom,  according  to  cus- 
tom, I  was  obliged  to  dine,  told  me  in  the  most  perfect  confidence, 
at  the  close  of  divine  service,  that  I  had  spoken  some  excellent 
truths  to  this  person  and  that,  whom  they  named.  I  have  now 
lost  all  recollections  of  what  I  preached  there.  From  the  fore- 
going fact,  however,  it  would  seem,  at  least,  that  my  sermon  con- 
tained some  practical  observations,  and  such  as  were  suitable  for 
common  life. 

I  now,  my  dear  friend,  immediately  formed  the  resolution  of 
becoming  a  minister.  The  ease  with  which  my  first  trial  at 
preaching  was  sustained,  the  attention  with  which  the  little 
assembly  had  listened  to  me,  and,  permit  me  to  add,  the  by  no 
means  inconsiderable  marks  of  approbation  I  received, — all  these 
confirmed  me  in  the  hope  which  I  had  long  secretly  cherished, 
that  I  should  not  labor  in  this  department  without  success,  at 
some  future  day. 

With  far  more  particularity,  however,  was  my  second  resolve 
carried  into  eff'ect  —  not  to  think  any  more,  at  present,  npon 
writing  sermons  or  preaching,  but  to  apply  myself  to  the  sciences 
with  which  the  preacher  must  be  familiar,  if  he  would  do  justice 
to  his  great  calling.  I  now  zealously  attended,  not  merely  to  the 
acquisition  of  the  Hebrew,  but  that  of  its  kindred  languages  ;  and 
it  was  very  well  for  me  that  I  found  a  teacher  in  the  now  de- 
ceased Professor  Dresde,  who  was  well  acquainted  with  the  first 
principles  of  the  oriental  languages,  and'  excellent  at  imparting 
instruction. 

With  still  greater  eagerness  did  I  attend  to  philosophy,  m 
which  the  deceased  Dr.  Schmid,  nephew  of  Dr.  Crusius,  was  my 
instructor.  This  man  had  great  talent  at  awakening  reflection 
by  means  of  lively  conceits  and  excellent  remarks,  though  he  was 
not  careful  enough  to  give  his  discourses  the  requisite  clearness 
and  connexion.  Hence,  I  found  it  necessary  to  read  the  philo- 
sophical writings  of  Crusius  for  myself;  and  this,  together  with 
the  oral  explanations  given  by  Schmid,  enabled  me  at  length, 
though  not  without  great  efforts,  to  obtain  a  tolerably  correct  ap- 
prehension of  the  system  of  this  acute  and  consistent  thinker. 
If,  in  addition  to  all  this,  I  tell  you,  as  was  the  case,  that  I 
attended  exegetical  lectures  upon  the  Old  and  New  Testaments, 
and  studied  mathematics  and  doctrinal  theology ;  that  I  carefully 
made  myself  familiar  with  all  the  lectures  upon  the  sciences,  and 
daily  read  my  Hebrew  Bible  in  order  to  acquire  all  the  skill 
requisite  in  that  language  ;  that  I  took  part  in  discussions  upon 
theological  and  phih)8ophical  subjects  :  and  finally,  that  I  stili 


466 


LETTER  V. 


Bought  to  save  many  hours  for  reading  the  Greek  and  Latin — you 
will  doubtless  believe,  that,  for  the  first  two  years  of  my  residence 
at  Witteniberg,  I  had  no  time  to  preach. 

By  various  circumstances,  indeed,  it  was  now  rendered  possible 
for  me  to  remain  longer  at  Wittemberg  than  I  had  originally 
thought  of  doing  ;  but  as  an  opportunity  was  presented  me,  in  my 
third  year,  of  becoming  more  intimately  acquainted  with  Profes- 
sor Schrockh,  and  hearing  him  privatissime  upon  church  history, 
I  was  induced  to  embrace  it ;  and,  of  course,  a  new  and  wide  field 
of  study  opened  before  me.  My  guide  in  it  proved  himself  master 
of  its  knowledge,  and  pointed  out  to  me  its  most  interesting  re- 
gions with  such  skill  and  captivating  friendship  as  to  fill  me  with 
pleasure,  so  that  I  resolved  to  delay  awhile  in  it,  and  devote  the 
principal  part  of  my  time  to  him.  It  is  true,  that  during  this  and 
the  following,  or  my  fourth  year,  I  was  occasionally  obliged,  by 
the  relation  in  which  I  stood,  to  deliver  a  sermon,  but  so  rarely, 
that  it  proved  no  hindrance  to  my  other  labors.  Besides,  I  then 
had  no  opportunity  for  attending  to  those  sciences  which  are  most 
intimately  connected  with  the  business  of  the  preacher.  During 
the  whole  course  of  my  study,  I  did  not  hear  a  single  lecture  upon 
theological  ethics  or  pastoral  theology,  nor  did  I  receive  any  in- 
struction in  homiletics,  or  hear  a  single  lecture  upon  preaching. 
This  is  a  subject  of  deep  regret  to  me;  but  he  who  is  well  ac- 
quainted with  the  state  of  the  university  at  Wittembeig  from  1773 
to  1776,  knows  that  it  was  not  altogether  my  fault. 

It  was  about  this  time,  or  during  the  third  year  of  my  course, 
that  I  indulged  in  a  reading  which  certainly  exerted  some  influ- 
ence upon  my  preparation  as  a  minister  of  the  Gospel,  and  which, 
therefore,  deserves  to  be  taken  notice  of  in  this  place.  An  acci- 
dent brought  into  my  hands  the  Passion  Sermons  of  Saurin,  as 
translated  by  Heyer.  Saurin  had  been  mentioned  to  me  by  my 
father  as  one  of  the  most  excellent  of  preachers.  In  this  case, 
therefore,  I  naturally  found  it  a  pleasure  to  make  an  exception  to 
the  custom  which  I  had  hitherto  observed,  of  reading  no  sermons. 
I  found  them  well  planned,  and  accurately  divided  into  heads, 
divisions,  and  subdivisions.  This  was  as  I  supposed  every  ser- 
mon should  be.  In  this  respect,  therefore,  I  found  them  approxi- 
mate nearer  to  the  pattern  of  a  perfect  sermon  which  lay  in  my 
mind,  than  any  I  had  ever  heard.  The  lively  turns,  too,  which 
Saurin  gives  his  address,  and  the  flowers  with  which  he  bestrews 
every  thing,  likewise  produced  their  effects.  Of  course  I  was  de- 
lighted with  him ;  and  hence,  I  felt  as  though  I  ought  to  take  him 
for  a  pattern  ;  and  a  sermon  delivered  this  year  from  the  cus- 
tomary lesson  in  the  parish  church  at  Wittemberg,  on  Mary's 
Visitation,  and  printed  at  the  request  of  many  who  heard  it,  ex- 
hibits evident  marks  of  the  attempts  I  made  to  imitate  him.  It 
is  now,  as  may  easily  be  supposed,  nearly  unknown.  It  afforded 
a  proof,  however,  as  regards  its  dress,  that  Saurin  was  in  my 
mind  as  a  pattern,  and  that  I  was  a  zealous  Crusian,  and  had 
made  myself  thoroughly  acquainted  with  the  Prophetical  Theology 
of  my  master. 


LF.TTEH  VI. 


4G7 


In  the  mean  time,  the  period  drew  near  in  Trhieb,  as  I  sup- 
posed, I  should  be  obliged  to  leave  the  university.  Accordingly, 
towards  Michaelmass,  of  the  year  1777,  I  was  intending  to  return 
home  to  my  native  country ;  and  shortly  before  that  time,  he  who 
had  hitherto  been  my  guardian,  and  taken  care  of  my  little  pro- 
perty, sent  me  the  remainder  of  it  for  supplying  the  expenses  of 
the  journey.  About  this  time,  however,  those  teachers  who  knew 
me  l3est,  particularly  Schraid,  Dresde,  and  Schrockh,  gave  me  an 
earnest  request  to  remain,  and  apply  to  the  business  of  academical 
instruction.  I  made  objections,  alleging  that  I  knew  not  upon 
what  I  should  live ;  but  they  were  removed  by  the  prospects 
which  were  held  out  to  me  of  receiving  support  from  various  quar- 
ters, as  soon  as  I  had  qualified  myself  for  the  work.  In  short,  I 
was  overruled  by  the  authority  of  these  men,  and  the  inclination 
which  had  been  awakened  in  me,  during  the  last  half  year  of  my 
residence  at  Wittemberg,  for  a  university  life ;  and  I  immediately 
employed  the  money  which  had  been  sent  to  me  for  the  expenses 
of  my  journey  into  the  Upper  Palatinate,  for  the  purpose  of  quali- 
fying myself,  towards  the  end  of  another  year,  for  entering  upon 
a  course  in  which  nothing  was  to  be  expected  but  pain  and  trou- 
ble. In  so  doing,  you  will  observe,  my  dear  friend,  that  I  entered 
a  path  which  not  only  might  at  first,  but  which  unavoidably  did, 
lead  me  away  from  the  business  of  preaching.  In  my  next  letter, 
however,  before  I  speak  of  my  academical  career,  you  must  expect 
from  me  some  general  remarks  respecting  the  education  which  I 
had  hitherto  received,  preparatory  to  becoming  a  minister  of  the 
Gospel.  Farewell. 


LETTER  VI. 

Points  out  the  defects  of  his  education  —  Exculpates  himself  for  them  in  part  — 
Warns  young  students  against  them  —  Means  by  which  he  provided  for  their 
remedy  —  Fine  description  of  eloquence,  etc. 

My  Dear  Friend  — 

You  have  the  strongest  reason  to  be  astonished  at  the  manner 
in  which,  from  my  own  account,  it  seems  I  pursued  my  theologi- 
cal studies,  directed  as  they  were  by  no  rational  method,  and  full 
of  frightful  chasms.  I  absolutely  inverted  the  order  of  things  by 
attending  to  doctrinal  theology  in  the  first  year,  and  putting  off 
church  history  until  the  third.  It  was  a  very  great  defect  that  I 
attended  no  lectures  upon  ancient  literature,  universal  history,  or 
physics.  It  was  a  still  greater  defect,  that  I  attended  none  upon 
homiletics,  pastoral  theology,  or  canon  law.  And,  finally,  it  wat* 
altogether  unpardonable  in  me,  to  neglect  every  thing  like  a  lec- 
ture upon  philo«iophical  and  theological  ethics  ;  in  doing  which,  I 
overlooked  the  most  indispensable  part  of  a  preparation  for  the 
Bacred  office. 

The  guilt  of  all  these  faults,  however,  does  not  rest  entirely 


•  i08 


LETTER  VT. 


upon  mo.  Wlien  T  entered  the  university,  I  supposed,  as  I  lately 
informed  you,  that  it  would  be  impossible  for  me  to  remain  there 
longer  than  two  years  at  the  farthest.  With  all  the  lectures, 
therefore,  which  1  wished  to  hear,  it  would  have  been  useless  for 
me  to  think  of  observing  a  methocl  which  would  have  required 
more  time.  I  was  obliged,  as  it  were,  to  snatch  at  A\hat  camo 
along,  and  secure  it  upon  the  spot.  To  this  it  should  be  added, 
that  the  course  of  theological  instruction  at  Wittemberg,  during 
the  three  hrst  years  of  my  residence  there,  was  in  reality  very 
defective.  I  should  certainly  have  attended  to  philosophical  and 
theological  ethics,  if  an  opportunity  had  been  presented  me  f(U' 
hearing  suitable  lectures  upon  these  sciences.  It  is  true,  that 
Schmid  contemplated  lecturing  upon  both  of  them ;  upon  the 
former,  according  to  Crusius'  Directions  for  Living  a  Itational 
Life;''''  upon  the  latter,  according  to  Rehkopf's  Abstract  of  Cru- 
rIks^  Moral  Philosop/n/ ;  f  but  neither  was  brought  about.  It  was 
equally  impossible  for  me  to  hear  any  thing  of  value  upon  homi- 
letics  and  pastoral  theology.  The  aged  Hoffmann,  indeed,  who 
was  general  superintendent,  read  pastoral,  soon  after  my  arrival 
at  Wittemberg;  but  I  felt  as  if  it  would  be  highly  inverting  the 
order  of  things  to  listen  to  this  lecture  then  ;  and,  besides,  the  old 
man  was  -so  weak,  that  he  could  not  go  on,  and  in  the  following 
year  he  died.  I  might  have  attended  to  canon  law,  but  I  did  not, 
as  there  were  things  more  necessary  which  I  wished  to  learn. 
With  homiletics  1  thought  I  should  be  aVjle  to  dispense,  as  I  had 
already  studied  rhetoric  at  school.  Professor  Titius  began  a 
course  of  lectures  upon  physics,  which  I  attended  as  far  as  he 
went;  but  he  was  obliged  to  discontinue  it,  for  want  of  a  sufficient 
number  of  hearers.  I  committed  a  much  greater  error,  however, 
in  neglecting  Schriickh's  lectures  upon  universal  history.  I  must 
confess,  that  I  was,  at  first,  filled  with  prejudice  against  the  man; 
and  when  this  was  removed,  it  was  too  late.  It  is  a  source  of 
satisfaction  that  I  was  able,  nevertheless,  to  avail  myself  of  the 
use  of  his  lectures  upon  church  history.  It  is  probable,  however, 
that  the  want  of  lectures  upon  universal  history,  was  far  less  inju- 
rious to  me  from  the  fact,  that  I  began  to  read,  I  may  almost  say, 
to  devour,  Bossuet^s  work  upon  the  history  of  the  world  according 
to  Cramer's  translation  and  with  Cramer^s  additions,  even  while 
at  Regensburg,  the  study  of  which  I  kept  up  at  the  university. 

With  all  my  heart,  however,  must  I  warn  young  students  for 
the  ministry  to  guard  against  the  errors  which  I  here  confess,  and 
earnestly  beg  them  to  attend  to  the  acquisition  of  the  theological 
sciences  in  as  perfect  and  methodical  a  manner,  as  time  and  cir- 
cumstances will  admit.  Had  I  pursned  my  studies  with  less  irre- 
larity,  and  obtained  a  knowledge  of  the  sciences  in  their  natural 
order,  I  should  have  found  my  way  much  easier,  and  been  able, 
without  special  diligence  or  effort,  to  acquire  a  degree  of  perfec- 
tion, the  attainment  of  which,  with  the  most  strenuous  exertions, 
I  was  afterwards  scarcely  able  to  effect.    I  hope,  however,  that  no 


♦  Anweisung  verniinftig  zu  leben. 


t  Auszug  aus  Crusii  Moral theologia. 


LETTER  VT. 


469 


ntudent  will  find  himself  so  destitute  of  opportunities  for  attending 
to  every  necessary  branch  of  knowledge  in  its  proper  place,  as  I 
actually  was.  The  circumstances  in  which  I  lived  were  altoge- 
ther unfavorable  to  me  in  this  respect. 

You  ask  me,  my  dear  friend,  in  your  letter,  by  what  means  I 
nave  endeavored  to  remedy  the  consequences  of  so  defective  an 
education,  and  actually  succeeded  in  preventing  them  from  be- 
coming more  conspicuous.  Upon  this  point  I  can  give  you  some 
information.  Let  me  begin  with  that  knowledge  which  particu- 
larly concerns  us  in  the  present  case. 

I  have  never  had  any  instruction  in  homiletics,  or  taken  any 
part  in  homiletic  exercises.  This,  perhaps,  is  evident  from  my 
sermons.  Their  division  and  arrangement  may  be  very  defective 
in  comparison  with  what  they  ought  to  be,  according  to  the  rules 
of  homiletics.  That,  without  a  knowledge  of  these  rules,  I  have 
been  able  to  produce  so  many  sermons,  and  give  them  at  least  a 
tolerable  form,  is  owing  to  the  diligence  with  which  I  read  the 
ancient  orators  and  rhetoricians,  and  the  no  less  diligence  with 
which  I  applied  myself  to  philosophy.  I  had  early  made  myself 
acquainted  with  the  old  systems  of  eloquence,  particularly  those 
of  Cicero,  at  school.  When  at  the  university,  I  not  only  read  them 
igain,  but  with  them  connected  Quintilian  and  Aristotle.  With 
the  theories  of  the  ancients  respecting  eloquence  I  compared  their 
discourses,  particularly  those  of  Isocrates,  Demosthenes,  Aeschines, 
Lysias,  and  Cicero ;  and  I  have  always  thought  that  the  study  of 
these  proved  of  more  use  to  me  than  lectures  upon  homiletics 
would  have  done. 

Here  I  must  remark,  that  it  was  reading  the  ancients  which 
formed  in  me  that  idea  of  genuine  eloquence  which  afterwards 
always  remained  with  me,  which  still  appears  to  be  the  only  true 
one,  and  which,  in  my  labors,  I  have  ever  endeavored  to  keep  be- 
fore me,  though  I  have  come  far  short  of  it.  I  spent  some  years 
at  the  university  before  I  became  acquainted  with  the  Grecian 
orators.  Until  then,  my  notions  of  eloquence  were  drawn  chiefly 
from  Cicero's  works.  I  looked  upon  him  with  admiration  as  the 
greatest  master  in  this  department,  excepting  that,  on  comparing 
him  with  the  concise  Haller,  overflowing  with  thought,  I  could  not 
avoid  occasionally  pronouncing  him  somewhat  verbose.^ 

Excited  by  him,  I  finally  began  to  read  the  Grecian  orators ; 
and  how  astonished  I  was  on  finding,  in  the  niost  celebrated  ora- 
tor of  all  antiquity,  a  man,  who,  for  accomplishing  his  object  and 
producing  the  greatest  efi'ects,  never  uses  a  single  flower  or  far- 
fetched expression,  a  conceited  and  remarkable  phrase,  or  any 
thing  that  bears  the  least  resemblance  to  poetical  prose  —  who,  on 
the  other  hand,  says  and  delivers  everything  in  those  terms  which 
are  the  most  natural,  correctly  distinguishing  and  strikingly  de- 
scriptive—  and  hence,  a  man  in  whom  are  to  be  discovered  no 
traces  of  affectation,  or  struggling  after  wit  and  surprising  turns, 


*  Many  of  th«  ancientf  censured  him,  ut  tumidiorem,  et  Asianmn,  et  redundaut«iu, 
et  in  r('j>etitionibus  nimium.    Se«  Quintilian,  lustitut,  Orat.  1.  XII.  c.  10,  §  12. 

40 


470 


LETTER  VI. 


:)r  of  that  audacity  so  pleasing  to  many,  and  said  to  be  the  com- 
panion of  genius  —  a  man,  on  th.3  contrary,  who  chains  the  atten- 
tion of  his  hearers  by  a  diction,  s'^jrong,  manly,  and  unincumbered 
with  a  single  superfluous  word ;  who  overpowers,  as  it  were,  the 
understanding  by  the  strength  of  his  thoughts,  the  force  of  his  rea- 
sons, and  the  superiority  with  which  he  develops  them ;  and  finally, 
bears  every  thing  away  with  him  by  means  of  an  eloquence  which 
rolls  forth  in  periods,  which  are  perfect  in  themselves,  are  harmo- 
nious, and  fill  the  ear."^ 

The  more  I  read  this  orator,  the  clearer  it  appeared  to  me,  that 
true  eloquence  is  something  entirely  different  from  an  artificial 
fluency  of  speech  ;  something  entirely  different  from  playing  with 
antitheses  and  witty  expressions;  something  entirely  different 
from  poetical  prose,  or,  as  Kant  calls  it,  prose  run  mad ;  and 
finally,  something  entirely  different  from  that  storminess  and  vehe- 
mence, that  sputtering  and  foaming,  and  that  bombast  and  turgid- 
ness,  at  which  the  great  mass  of  the  people  are  astonished  be- 
cause of  their  ignorance.  If,  then,  said  I  to  myself,  for  this  was 
the  inference  which  I  drew,  if,  then,  I  can  so  speak  in  the  pulpit 
that  my  discourse  shall  always  constitute  a  well-arranged  whole, 
firmly  united  in  all  its  parts,  and  continued  in  the  most  natural 
order ;  if  I  can  always  bring  forward  such  matter  as  stands  in 
close  connexion  with  the  most  important  concerns  of  my  hearers, 
and  is  of  utility  to  them  in  practical  life  ;  if  I  can  do  this  so  that 
every  thought  shall  always  be  clothed  in  those  words,  which,  of 
all  the  treasures  of  the  language,  distinguish  it  in  the  best  and 
most  striking  manner ;  if,  consequently,  I  can,  in  teaching,  always 
find  the  most  intelligible,  in  writing  the  most  obvious,  in  admon- 
ishing the  most  powerful,  in  warning  the  most  terrific,  in  consoling 
the  most  comforting,  expressions ;  if  I  can  avail  myself  of  lan- 
guage so  that  every  shading  of  the  thoughts,  every  turn  of  the 
feelings,  every  climax  of  the  passions,  shall  be  rendered  m.anifest 
by  it,  and  always  made  to  touch  those  chords  of  the  heart  which 
they  ought  to  do ;  finally,  if  I  can  procure  for  my  discourse  a  ful- 
ness without  bombast,  an  euphony  without  artificial  rhythm,  and 
an  easy  uninterrupted  current  which  overflows,  pouring  itself  as 
it  were  into  the  ear  and  the  heart;  if  I  can  do  all  this,  it  will  con- 
stitute the  eloquence  which  is  adapted  to  the  pulpit.  Then  my 
discourse  will  be  clear  for  the  intellect,  easy  to  be  remembered, 
exciting  to  the  feelings,  and  captivating  to  the  heart.  Then  I 
shall  speak  of  religion  with  that  perfect  simpliciy,  exalted  dig- 
nity, and  benevolent  warmth,  with  which  we  ought  always  to 
speak  of  it. 

The  idea  of  genuine  eloquence  thus  drawn  out  of  the  ancients 
in  general,  but  out  of  Cicero  and  Demosthenes  in  particular,  be- 
came so  thoroughly  my  own,  that  nothing  could  please  me  which 
did  not  accord  with  it ;  and  it  constituted  the  ideal  perfection  at 
which  I  afterwards  aimed  in  working  out  my  own  sermons.  That, 


*  Cuius  non  tam  ribrarent  fulmina  ilia,  nisi  numerls  oontorta  ferrentur,  says  Cioer« 
*f  hiin,  Orat.  c.  70. 


LETTER  Vr. 


471 


on  tlie  other  hand,  I  said  that  no  use  could  ought  to  be  mada 
by  the  religious  teacher,  of  those  arts  of  which  the  ancients  availed 
themselves  in  their  oratory,  for  the  purpose  of  giving  a  good  ap- 
pearance to  the  vilest  cause,  infatuating  the  hearers  Mnth  dazzling 
things,  and  inducing  them  to  engage  in  rash  undertakings  by  ex- 
citing their  passions,  will,  I  presume,  be  taken  for  granted.  It  is 
true,  that  that  part  of  ancient  eloquence  which  can  be  retained  in 
the  pulpit,  had  not  then  been  so  acutely  and  happily  pointed  out 
as  it  has  been  of  late  by  Schott,  in  his  Sketch  of  a  2  keo7y  of  Elo- 
quence, with  a  particular  application  to  pulpit  eloquence."^  The 
ancient  rhetoricians,  however,  speak  of  the  dishonest  artifices  of 
which  orators  were  obliged  to  avail  themselves  both  on  the  stage, 
and  before  the  tribunal,  wdth  so  much  frankness,  that  one  must 
immediatel}^  feel  them  to  be  neither  practicable  nor  necessary 
in  matters  of  religion. 

The  want  of  instruction  in  homiletics,  however,  and  the  omis- 
sion of  homiletic  exercises,  was  rendered  uninjurious  to  me  in 
particular,  by  the  study  of  philosophy.  I  cannot  deny,  that  the 
philosophical  sciences,  for  which,  while  at  school,  I  felt  no  incli- 
nation, presented  me  with  irresistible  attractions,  as  soon  as  I  began 
to  attend  to  them  at  the  university.  It  was  not  long  before  I 
esteemed  them  for  their  own  sake.  Without  thinking  of  any  use 
to  which  I  could  apply  them,  under  the  influence  of  a  love  of  the 
truth,  I  made  them  an  object  of  study,  and  became  filled  with  a 
sense  of  their  immense  importance.  Almost  every  day  convinced 
me  of  the  necessity  of  searching  after  something  tangible  and 
pacifying  in  this  respect,  and  drove  me  on  to  new  and  incessant 
exertions.  Even  while  a  student,  therefore,  I  devoted  a  great 
part  of  my  time  to  philosophy,  and  exerted  all  my  strength  to 
form  an  intimate  acquaintance  with  the  philosophemes  of  the 
acute  Crusius,  in  all  their  extent.  As,  in  addition  to  this,  I  after- 
wards began  to  teach  philosophy,  and  was  obliged  to  lecture  upon 
it,  so,  for  several  years,  it  constituted,  as  I  shall  hereafter  remark, 
my  principal  occupation.  To  calculate  the  advantage  I  should 
derive  from  this  zealous  and  uninterrupted  attention  to  philosophy 
as  an  exercise  preparatory  to  preaching,  was  a  thing  I  never 
thought  of,  being  then  influenced  by  my  love  for  the  study  itself. 
It  was  not  until  afterwards,  that  I  perceived  I  could  not  have  gone 
through  better  exercises  preparatory  to  entering  upon  the  sacred 
office. 

Having,  by  the  diligent  and  long-continued  study  of  philoso- 
phy, become  acquainted  with  an  immense  number  of  subjects 
standing  in  various  and  intimate  relations  to  Christianity,  it  was 
not  easy  for  me  to  be  troubled  with  a  want  of  materials  when  I 
began  to  preach.  Having  also  accustomed  myself  to  treat  every 
thing  methodically,  and  agreeably  to  the  rules  of  logic,  and  thus 
gradually  acquired  the  power  of  apprehending  the  connexion, 
organization,  and  various  relations  of  all  systems,  it  was  not  easier 


*  Kurzer  Entwurf  einer  Theorie  der  Beredtsamkeit  mit  besondrer  Anwendung  aul 
die  Caiuelberedtsumkelt ;  Leips.,  1807. 


472 


LETTER  VT. 


for  me  to  form  the  plan  of  a  sermon,  or  handle  a  religious  doc- 
trine, without  order.  In  short,  that  activity  of  thought  which 
enables  a  man  to  become  perfect  master  of  his  subject,  whatever 
it  may  be,  and  mould  it  according  to  his  pleasure,  can  be  acquired 
only  by  the  study  of  philosophy ;  but  a  small  share  of  this  skill 
will  enable  any  one  who  possesses  it,  to  form  the  plan  of  a  ser- 
moii  with  facility.  If,  therefore,  there  is  any  thing  indispensable 
to  a  preparation  for  the  ministerial  office,  it  is,  in  my  opinion,  the 
study  of  philosophy.  Not,  indeed,  that  I  would  introduce  philo- 
sophy into  the  pulpit,  or  give  myself  up  to  vain  speculations  ;  but 
in  part,  because  it  furnishes  a  man  with  a  large  stock  of  mate- 
rials, and  in  part,  because  it  enables  one  to  treat  every  subject  in 
a  clear  and  radical  manner,  and  agreeably  to  the  circumstances 
and  relations  of  the  time  and  place.^  No  one  will,  in  reality,  be 
able  to  speak  upon  religious  truths  in  a  manner  clear,  simple, 
easy,  and  intelligible,  without  having  a  genuine  philosophical 
knowledge  of  them,  and  being  complete  master  of  all  ideas  con- 
nected with  them.  He,  therefore,  who  has  not  received  a  philoso- 
phical education,  though  he  may  become  a  verbose  chatterer, 
never  can  become  a  good  preacher.  His  defects,  in  this  respect, 
cannot  be  supplied  by  high  sounding  phrases,  or  pious,  smoothly 
flowing  and  luxuriant  forms  of  expression.  He  will,  at  most,  but 
dazzle  for  awhile  the  great  mass  of  the  people,  without  doing  jus- 
tice to  his  intelligent  hearers,  or  successfully  accomplishing  the 
true  object  of  the  ministerial  office. f 

Finally,  the  zeal  with  which  I  applied  myself  to  philosophy, 
furnished  an  excellent  remedy  for  the  defects  of  my  not  having 
attended  either  to  philosophical  or  theological  ethics.  As  I  was 
anxious  to  become  acquainted  with  philosophy  in  its  whole  extent, 
and  was  ultimately  called  upon  to  teach  it,  so  I  was  obliged  to 
make  myself  familiar  with  its  practical  parts,  as  well  as  its  theo- 
retical. Accordingly,  by  my  own  diligence  I  supplied  the  defects 
of  my  original  education.  And  here,  also,  m}^  love  of  ancient  lite- 
rature turned  to  good  account.  With  the  systematic  study  of 
practical  philosophy  I  began  occasionally  to  combine  reading  the 
ancient  moralists,  particularly  Plato,  Aristotle,  Arrian,  Plutarch, 
and  Seneca.  He  who  is  acquainted  with  these  writers,  knows 
what  treasures  of  moral  truths  are  heaped  together  in  their  works, 
and  what  life,  power,  and  practical  utility,  may  be  derived  from 
a  systematic  knowledge  of  ethics,  if  with  it  we  combine  a  profit- 
able reading  of  these  writers.  Many  of  them,  particularly  the 
Dissertationes  Epictetece  of  Arrian,  the  moral  treatises  of  Plutarch, 
and  some  works  of  Seneca,  became  of  so  much  importance  to  me 


*  Nec  vero  sine  philosophorum  disciplina  genus  et  ppecium  cuiusque  rei  cernere, 
nejcjue  earn  definiendo  explicare,  nec  tribuere  in  partes  possumus;  nec  iudicare.  quae 
vera,  quae  falsa  sint;  neque  cernere  consequentia,  repugnantia  videre.  ambij^ua  distiu* 
gUHre.  Quid  dicam  de  natura  rerum.  cuius  cognitio  magnam  orationi  suppeditat  co- 
piain  ;  de  vita,  de  officiis,  de  virtute,  de  moribus,  sine  muUa  earuiu  ipsarum  rerum  dis- 
ciplina aut  dici,  aut  intelligi  potest?    Cicero  in  Orator,  c.  5. 

t  Here  we  may  adduce  the  testimony  of  a  man  who  knew  best  what  was  safest  fof 
an  orator:  Fateor,"  says  Cicero,  "me  oratorem,  si  modo  sim,  aut  etiam  fiuicuniiue 
Bim;  uon  ex  rhetorum  officints,  sod  ex  academiae  spatiis  ttxstitisstt."   Orat.  o.  4. 


XETTER  VT. 


473 


in  these  circumstances,  that  I  read  them  often,  and  always  with 
additional  profit  in  respect  to  the  enlargement  and  correction  of 
my  ethical  information.  In  general,  practical  philosophy  became 
more  interesting  to  me,  the  longer  I  occupied  myself  with  it. 
Afterwards,  I  gradually  passed  over  to  the  best  moralists  of 
modern  times ;  and,  what  proved  of  very  great  usefulness  to  me, 
began  to  read  the  best  historians  and  poets  of  every  age,  with  an 
exclus've  reference  to  ethics."^  That  this  course  very  much  facili* 
tated  the  execution  of  the  wofk  upon  Christian  ethics,  in  which, 
by  virtue  of  my  office  as  teacher  of  theology,  I  was  obliged  to  en- 
gage, is  self-evident.  My  system  of  Christian  morality  every 
where  exhibit  marks  of  the 'great  influence  exerted  upon  me  by 
these  preparatory  exercises  ;  and  reference  is  every  where  made 
to  the  writers  to  whom  I  am  most  indebted. 

I  did  not  perceive  all  the  benefit  I  had  derived  from  this  method 
of  studying  morality,  however,  until  I  began  to  preach.  That  the 
preacher  must  possess  a  systematic  knowledge  of  morality,  if  he 
would  go  to  the  foundation  in  handling  moral  truths,  is  unques- 
tionable.! This,  of  itself,  however,  is  by  no  means  sufficient. 
The  preacher  must  be  acquainted  with  the  human  heart,  and 
familiar  with  all  its  movements,  inclinations,  and  artifices.  He 
must  have  examined  the  various  dispositions  and  characters  of 
men,  and  must  know  what  difficulties  and  hindrances  stand  op- 
posed to  the  practice  of  godliness  in  general,  and  virtue  in  par- 
ticular. He  must  have  the  most  salutary  advice  at  hand  requisite 
for  every  case,  and,  in  short,  what  is  and  always  will  be,  of  the 
most  importance  in  his  circumstances,  be  possessed  of  'practical 
wisdom.  That  the  only  way  of  acquiring  this,  is,  by  paying  in- 
cessant attention  to  one^s  own  heart,  and  those  things  which  we 
find  opportunity  to  notice,  connected  with  a  diligent  reading  of 
those  authors  who  have  shown  themselves  well  acquainted  with 
human  nature,  and  written  expressly  for  life,  needs  no  proof. 
Among  these,  however,  the  old  classic  authors  maintain  so  high  a 
rank,  that  few  others  can  be  compared  with  them. 

I  frankly  admit,  therefore,  that  they  and  their  best  moralists, 
in  connexion  with  the  Bible,  which  I  read  incessantly,  constituted 
my  preacher's  magazine.  By  them  I  have  been  led  to  a  multi- 
tude of  reflections,  not  only  of  practical  utility,  but  very  great  im- 
portance. By  them  I  have  been  enabled  to  find  a  thousand  things 
in  the  moral  precepts  of  the  Bible,  which,  without  this  index, 
would  forever  have  escaped  me.  I  have  no  fears,  my  dear  friend, 
of  your  taking  offence  at  this  confession.  The  truth  always  re- 
mains the  truth  whenever  and  wherever  it  may  be  found  ;  and 
should  not  a  preacher  of  the  present  day  draw  from  those 
very  same  sources  from  which  the  most  judicious  fathers 
of  the  ancient  church,  and  its  best  preachers,  agreeably  to 
their  own  confessions,  rejoiced  to  4^aw  so  much  that  was  use- 


*  Quintilian,  Institut.  Orator.  1.  XII.  c.  4. 

t  Hence,.  Quintilian  wished  to  have  ethics  included  in  rhetoric.  Instit.  Orat.  1.  XIL 
C  2,  2  9  seqq. 

40* 


<74 


LETTER  VIT. 


ful.*  But  enough  of  the  years  I  devoted  to  study.  As  soon  as  I 
have  more  time  to  spare,  I  will  give  you  some  farther  information 
respecting  the  commencement  of  my  academacal  career,  and  the 
influence  vrhich  it  probably  exerted  upon  my  education,  prepara 
tory  to  becoming  a  preacher.  Farewell. 


LETTER  VII. 

Prepares  for  teaching  —  Lectures  —  Becomes  Professor  Extraordinary  of  Philosophy 
Professor  Ordinary  of  Theology,  and  Provost  of  the  Castle  Church  —  Passes  through 
a  painful  mental  struggle  —  Preserved  from  skepticism  by  respect  for  the  Bible  and 
for  morality  —  The  effect  of  all  this  on  his  ministerial  education. 

Mv  Dear  Friend  — 

Permit  me  to  give  you  a  very  short  account  of  the  changes  I 
passed  through  from  the  commencement  of  my  duties  as  academi- 
cal teacher,  until  I  was  intrusted  with  the  ministerial  office.  It 
will  then  be  easy  for  us  to  ascertain  in  what  respects  they  contri- 
buted to  prepare  me  for  that  office. 

In  November,  17?7, 1  went  about  qualifying  myself  for  the  work 
before  me,  and  devoted  from  that  time  until  the  Easter  of  1778, 
to  preparing  the  lectures  which  I  intended  to  deliver.  These  lec- 
tures, which  treated  of  philosophical  and  philological  subjects, 
attracted  so  many  hearers,  that  I  was  encouraged  to  continue 
them :  and  being  requested  by  many  of  my  hearers  to  lecture 
upon  theology  also,  in  November  of  the  year  1778,  I  took  the  de- 
gree of  Bachelor  of  Theology,  necessary  for  this  purpose.  In 
1780,  I  was  appointed  Professor  Extraordinary  of  Philosophy. 
With  express  reference  to  this  appointment,  I  then  devoted  by  far 
the  greatest  part  of  my  time  to  the  philosophical  sciences,  though 
my  hearers  induced  me  to  alternate  some  theological  lectures 
with  the  philosophical.  Scarcely  had  I  sustained  the  office  of 
Professor  Extraordinary  of  Philosophy  for  two  years,  when  I  was 
called  to  become  Professor  Ordinary  of  Theology,  with  the  express 
reserve,  however,  of  my  former  professorship.  Accordingly,  in 
November,  1782,  I  became  Doctor  of  Theology,  and  in  December 
of  the  same  year,  entered  upon  the  duties  of  my  new  office.  From 
this  time  onward,  my  attention  was  divided  between  philosophy 
and  theology,  as  I  was  called  upon  to  teach  both  of  these  sciences ; 
and  as,  excited  by  the  number,  zeal,  and  adherence  of  my  audi- 
tors, I  read  from  four  to  five,  or  even  more  lectures,  a  day,  it  wa^ 
not  long  before  I  had  occasion  to  go  through  with  the  substaiK  ( 


*  The  oration  of  Basilius  the  Great,  Ad  adolescentes  de  modo,  e  literis  Graocis  ut  ili 
tatem  percipiendi,  is  known.  Couip.  ^  Krebsen's  Abhandlung  .iiber  diese  Solirift.  in 
the  Opuscuia  academica  et  scholastica,  p.  39Sss.,  which  Sturz  has  printed  with  his 
edition  of  the  abovenamed  oration.  "Philosophi  autem,"  says  Augustin.  "qui  vocjin* 
tur,  si  qua  forte  vera  et  fidei  nostrae  accommodata  dixerunt,  maxime  Platonici,  non 
fiolum  formidanda  non  8unt,  sed  ab  eis  etiam,  tumquam  iniustis  possessoribus,  in  nnum 
nostrum  vindicauda."   De  doctrina  Christiana,  1.  II.  c.  40. 


LETTER  VII. 


475 


of  both  departments.  In  this  manner  I  had  labored  but  two 
years,  when  I  received  the  office  of  Provost  of  the  Castle  or  Uni- 
versity Church,  and  of  course,  that  of  preacher,  upon  Avhich  I  ac- 
tually entered  on  the  feast  of  Mary's  Annunciation,  in  1784.  In 
addition  to  my  professorial  duties,  therefore,  I  had  now  all  at 
once  become  obligated  to  deliver  a  sermon  in  the  University 
Church,  on  the  forenoon  of  every  Sabbath  and  festival.  Before  I 
say  any  thing  of  my  labors  as  provost,  however,  let  us  go  back, 
my  dear  friend,  to  the  commencement  of  those  years,  of  whose 
changes  I  have  given  you  so  cursory  a  survey,  in  order  to  see 
what  was  done  during  this  time  to  prepare  me  for  the  business 
of  preaching,  and  ensure  me  some  success  in  the  ministerial  office. 

From  1778  to  1784,  I  did  not,  I  may  say,  exercise  myself  in 
preaching  at  all ;  for,  during  this  period,  I  certainly  did  not 
preach  more  than  four  times  at  the  farthest ;  and  one  of  these 
was  when  I  became  Doctor  of  Theology.  This  is  easy  to  be 
accounted  for.  During  this  period,  I  was  not  obliged  to  preach 
either  as  a  matter  of  duty  or  office ;  and  having  enough  to  do  with 
the  sciences,  the  principles  of  which  I  wished  thoroughly  to  inves- 
tigate, and  then  exhibit  in  the  clearest  and  best  manner,  I  could 
not  think  of  entering  the  pulpit.  Besides,  so  long  as  I  was  Pro- 
fessor Extraordinary  of  Philosophy,  I  was  uncertain  whether  I 
should  not  entirely  and  forever  exchange  the  pulpit  for  the  phi- 
losophical chair.  At  least,  I  had  so  much  to  do  with  the  latter, 
and  for  it,  that  I  lost  the  former  entirely  out  of  view.  I  did,  in- 
deed, conduct  exercises  in  a  small  society,  and  at  its  request,  in 
the  composition  and  delivery  of  sermons ;  and  in  particular,  give 
some  general  directions  respecting  their  proper  construction. 
These,  however,  were  out  of  the  usual  course,  and  soon  brought 
to  a  close  by  the  gradual  dispersion  of  the  society.  With  regular 
exercises  of  this  kind,  I  absolutely  had  nothing  to  do,  during  this 
period. 

And  here,  my  dear  friend,  I  cannot  avoid  giving  you  a  descrip- 
tion of  the  internal  struggle  so  singular,  and,  in  respect  to  my 
whole  learned  education,  so  important,  through  which  I  passed,  in 
the  first  years  of  my  academical  career. 

I  have  told  you  that  I  was  a  zealous  Crusian  when  I  began  to 
deliver  lectures.  If  I  had  not  been,  I  should  not  have  taken  the 
trouble  which  I  actually  did,  to  acquire  a  thorough  knowledge  of 
the  system  of  this  somewhat  heavy  philosopher.  Accordingly,  I 
adopted  it  in  my  first  lectures.  In  so  doing,  however,  I  felt  my- 
self under  a  pressing  necessity  to  become  acquainted,  also,  with 
other  philosophical  systems ;  in  part,  for  the  purpose  of  ascertain- 
ing what  the  best  geniuses  of  every  age  had  thought  respecting 
the  great  problems  which  philosophy  has  to  solve  ;  and  in  part, 
because  I  saw  that  my  own  views  could  not  be  thorough  and 
satisfactory  until  I  had  taken  such  a  survey,  and  become  ac- 
quainted with  opposing  systems.  Hence,  I  began  with  great  zeal 
to  look  into  the  most  celebrated  systems  of  the  ancient  and  modem 
world,  and,  in  particular,  to  read  the  various  authors  extant  upon 
every  system. 


476 


LETTER  VIT. 


But  bow  astonished  I  was,  and  overwhelmed  with  embarrasa- 
nient,  when,  in  this  course  of  study,  I  discovered  a  multitude  of 
weak  parts  in  my  own  system,  of  which  I  had  before  had  no  sus"» 
picion.  In  proportion  as  my  philosophical  views  were  extended, 
I  learned,  that  many  things  could  be  said  in  favor  of  those  posi- 
tions, which,  to  the  partial  Crusians,  had  either  appeared  absurd, 
or  highly  dangerous ;  the  stronger  I  began  to  feel  that  every  sys- 
tem contains  something  true  and  good ;  that  in  every  one,  human 
reason  exhibits  itself  in  some  peculiar  way,  and  hence,  that  every 
one  is  deserving  of  investigation  and  respect;  the  more  doubts 
arose  in  my  mind  ;  the  more  uncertain  the  ground  became,  upon 
which  I  before  believed  myself  standing  with  such  firmness ;  and 
finally,  it  came  to  such  a  pass,  (for  why  should  I  not  confess  to 
you  the  truth,)  — it  came  to  such  a  pass,  that  I  had  nothing  firm 
under  my  feet;  that  I  was  involved  in  the  mazes  of  discordant 
speculations,  and  fluttering  as  it  were  in  the  air,  without  knowing 
any  longer  Avhere  to  find  the  ground. 

About  this  time,  disputes  became  more  and  more  general  in  the 
theological  world,  and  not  only  threatened  to  shake  doctrinal  the- 
ology in  particular,  but  actually  to  overturn  it.  These  greatly 
added  to  the  perplexity  of  my  internal  fermentation,  and  some- 
times increased  it  to  the  most  painful  disquietude. 

Neither  my  conscience  nor  my  heart,  however,  would  sufier  me 
to  remain  ignorant  of  these  disputes  and  discussions.  The  ques- 
tion. What  connexion  has  philosophy  with  revelation,  and  how 
can  the  two  be  reconciled  together?  had  always  been  an  interest- 
ing and  important  one  to  me,  and  it  became  increasingly  so,  from 
the  moment  I  was  called  to  deliver  lectures  upon  theology.  It  is 
in  vain  for  me  to  attempt  to  give  you  a  description  of  the  sad 
struggle  in  which  I  saw  myself  involved  every  morning — a  strug- 
gld  which  was  renewed  with  every  preparation  I  made  for  lectur- 
ing, and  as  often  accompanied  with  the  greatest  helplessness  and 
embarrassment.  The  idea  of  saying  any  thing  which  should  in- 
fect the  youth  with  pernicious  error,  filled  me  with  trembling ; 
and  yet  I  had  to  speak  of  a  thousand  things  respecting  which  I 
was  obliged  to  explain  myself  with  such  problematicalness,  as  to 
render  a  conviction  of  the  truth  impossible.  Accordingly,  the 
striking  of  the  clock  which  called  me  to  the  lecture-room,  often 
found  me  walking  up  and  down  my  chamber  with  tears  in  my 
eyes,  engaged  in  earnest  prayer  to  God,  that  he  would  guide  me 
at  least  in  such  a  manner,  as  not  to  sufi'er  me  to  do  any  thing 
detrimental  to  religion  and  morality ;  and  not  unfrequently  was 
it  difficult  for  me  to  conceal  my  internal  commotion  from  my 
hearers.  Notwithstanding  the  uncertainty,  however,  in  which  all 
my  knowledge,  even  that  which  I  had  considered  as  resting  upon 
a  solid  basis,  was,  about  this  time,  involved,  two  principles  re- 
mained by  me  unshaken:  First,  never  to  permit  myself  to  in- 
dulge in  an}^  explanations  in  philosophy  which  did  violence  to 
my  moral  feelings  ;  and  second,  never  to  assert  any  thing  in  the- 
ology which  was  at  variance  with  the  obvious  declarations  of  the 
Bible. 


LETTER  VII. 


477 


That  any  thing  could  be  true  in  philosophy  which  was  prejudi- 
cial to  morality,  was  something  of  which  I  could  in  no  wise  be 
convinced.  Positions  of  this  kind,  with  how  much  so  ever  plausi- 
bility they  were  laid  down,  always  disgusted  me.  By  means  of 
the  moral  education  I  had  received,  and  the  diligent  attention  I 
had  paid  to  my  own  improvement,  moral  feeling,  had  been  ren- 
dered too  active  in  me,  not  immediately  to  reject  and  that  too  with 
aversion,  every  position  of  an  immoral  tendency ;  and  whenever 
such  occurred  to  me,  I  soon  succeeded  in  discovering  their  falsity, 
and  tracing  out  the  sophisms  upon  which  they  rested.  Hence, 
though  I  found  myself  unable  to  embrace  any  party  as  a  whole, 
and  felt  very  far  removed  from  any  system  which  had  been  tho- 
roughly tried  and  was  satisfactory  to  myself,  yet  I  never  embraced 
any  opinions  of  a  dangerous  character,  or  prejudicial  to  morality  ; 
and  besides,  I  was  an  Eclectic,  whose  object  was  to  obtain  what 
appeared  to  be  the  best  and  most  tenable  of  every  system,  and 
arrange  it  in  a  convenient  form.  This  being  the  case,  that  my 
phiU^sophical  lectures  were  always  assuming  a  new  aspect  is  a 
mattor  of  course.  I  constantly  extended  my  investigations,  and 
arrived  at  new  views  and  results.  This  could  prove  of  no  disad- 
vantage to  my  hearers.  I  always  gave  them,  what,  according  to 
duty  and  conscience,  I  considered  the  best  and  truest;  and 'if  any 
of  them,  on  hearing  me  lecture  upon  the  same  subjects  again,  dis- 
co rered  changes,  it  led  them  to  reflect  for  themselves,  and  filled 
them  with  a  spirit  of  investigation ;  and  to  awaken  a  spirit  of  in- 
vestigation in  my  hearers,  and  teach  them  to  stand  upon  their 
own  feet,  was  the  grand  object  of  all  my  lectures,  particularly  the 
philosophical. 

In  regard  to  theology :  The  principle,  not  to  approve  of  any 
thing  in  theology  which  was  at  variance  with  the  obvious  decla- 
rations of  the  Bible,  confined  me  to  a  middle  course,  in  which,  with 
sufficient  freedom  for  examination,  I  was  restrained  from  running 
ofi"  too  far  into  error.  That  this  proved  prejudicial  to  the  students 
committed  to  my  charge,  I  will  not  pretend  to  deny.  The  Bible, 
as  I  lately  informed  you,  my  dear  friend,  had  been  my  companion 
from  my  youth.  I  had  never  ceased  to  look  upon  it  as  the  word 
of  God  to  man,  and  read  it  as  such.  To  me,  therefore,  it  was  of 
sacred  and  decisive  authority.  Hence,  a  position  which  contra- 
dicted it,  disgusted  my  religious  feelings,  as  much  as  an  immoral 
assertion  did  my  moral  sense.  That  I  regularly  and  faithfully 
examined  the  principles  upon  which  the  authority  of  the  Scrip- 
tures rest,  you  will  take  for  granted.  Before  I  did  so,  however, 
it  was  a  matter  of  conscience  with  me  not  to  involve  myself  in  any 
contention  with  a  book  which  originated  with  God,  and  consti- 
tutes the  instruction  of  so  large  a  portion  of  our  race  ;  the  divine 
power  of  which  I  had  so  often  experienced  in  my  own  heart,  and 
for  which  all  my  feelings  had  ever  declared  in  so  decided  a  man- 
ner. In  addition  to  this,  I  was  born  in  a  church,  which  is  the 
proper  kingdom  of  the  Scriptures,  acknowledging  as  it  does  no 
other  unlimited  authority,  and  deriving  its  system  of  doctrines 
entirely  from  them.    This  system  appeared  to  me  to  be  far  more 


478 


LETTER  VII. 


agreeable  to  the  Scriptures,  provided  they  are  received  without 
any  human  refinements  or  perversions,  than  that  of  any  othef 
religious  par'.y  of  Christians.  Hence,  notwithstanding  the  great- 
ness of  my  internal  fermentation,  and  the  length  of  my  struggles 
with  doubts  of  every  kind,  I  could,  from  the  very  beginning,  not 
only  teacli  the  system  of  doctrines  embraced  by  the  Evangelical 
church,  but,  if  I  acted  conscientiously,  was  obliged  to  do  so.  Of 
course,  I  afterwards  did  this  with  increasing  delight  and  thorough- 
ness, as  I  became  more  and  more  convinced,  that  the  essential 
parts  of  this  system  are  contained  in  the  Scriptures,  and  too 
deeply  founded  upon  them  ever  to  be  mistaken,  or,  by  any  of  the 
arts  of  interpretation,  entirely  explained  away. 

And  now,  my  dear  friend,  as  to  the  result:  Strictly  speaking, 
the  six  years  which  I  have  just  described,  or  the  time  from  1778 
to  1784,  cannot  be  reckoned  as  devoted  to  an  immediate  prepara- 
tion for  the  ministry.  During  this  remarkable  period  of  my  life, 
I  was  zealously  engaged  in  inquiries  after  truth  and  certainty,  and 
made  it  my  principal  aim  to  obtain  correct  views  of  those  sub- 
jects which,  by  every  rational  man,  ought  to  be  looked  upon  as 
the  most  sacred  and  important.  With  the  business  of  preaching, 
during  this  period  of  struggle,  I  did  not  trouble  myself.  That  it 
was  a  period  of  immense  usefulness  to  me,  however,  in  this  re- 
spect, you  will  yourself  infer.  The  exercises  in  teaching  and 
thinking  in  which  I  had  to  engage,  the  various  acquisitions  which 
I  was  obliged  to  make,  the  stores  of  useful  materials  which  I  ac- 
quired, the  many  precious  reflections  to  which  I  was  led,  and, 
what  is  more  than  all  the  rest,  the  joyful  convictions  respecting 
the  most  important  concerns  of  man,  which  I  gradually  obtained 
—  all  these  proved  of  great  value  to  me  when  I  began  to  preach. 
I  then  found  myself  neither  destitute  of  materials  to  work  upon, 
nor  void  of  skill  to  give  what  was  to  be  delivered  the  requisite  order 
and  connexion.  In  respect,  also,  to  expression  and  representation, 
I  had  gained  more  than  I  had  lost;  for  without  words  it  is  impossi- 
ble to  philosophize,  and  the  reading  of  the  best  and  acu test  writers 
in  which  I  employed  myself  during  this  period,  proved  of  great 
use  to  me  in  increasing  my  knowledge  of  language,  and  forming 
my  taste.  It  is  time,  however,  for  me  to  hasten  to  my  entrance 
upon  the  business  of  preaching.  Permit  me  to  give  you  an  account 
of  myself,  in  this  respect,  in  my  next  letter ;  and  in  the  mean 
time,  farewell. 


LETTER  VIII. 


479 


LETTER  VIII, 

Becomes  a  pastor  —  Ministerial  habits  —  Complains  of  his  memory — No  imita/or  — 
Wrote  very  methodically  —  His  first  sermons  quite  defective  —  Ought  to  have  read 
and  studied  the  best  masters. 

My  Dear  Friend  — 

I  had  not  preached  more  than  sixteen  or  twenty  times  at  the 
farthest,  in  all  my  life,  when  I  was  ushered  into  a  very  important 
station  as  a  minister  of  the  Gospel,  and  one  who  was  to  have 
young  students  for  his  hearers,  and  serve  as  a  pattern  to  those 
who  were  destined  to  become  ministers  themselves.  You  will 
readily  suppose  that  I  deeply  felt  the  importance  of  my  calling, 
and  entered  upon  it  resolved  to  do  the  utmost  in  my  power  to  per- 
form its  duties,  and  to  omit  nothing,  so  far  as  knowledge  and  de- 
sign were  concerned,  which  should  be  requisite  for  enabling  me 
to  render  my  sermons  useful.  As  I  was  obliged  to  begin  preach- 
ing without  having  gone  through  much  preparatory  exercise,  in 
the  midst  of  labors  of  an  entirely  different  kind,  the  whole  em- 
ploym6nt  with  me  had  some  peculiarities,  which  I  will  lay  open 
to  you  in  regular  order. 

I  was  scarcely  ever  master  of  my  own  time.  Almost  every 
moment  I  had  to  spare,  during  the  week,  was  devoted  to  the 
business  of  my  professorship.  The  only  time  I  had  for  composing 
sermons  was  what  I  had  formerly  spent  in  reading  and  extending 
my  studies.  I  was  also  unable  to  calculate  upon  my  health.  It 
had  never  been  firm,  and  with  the  efforts  which  I  was  now 
obliged  to  make,  it  certainly  could  not  gain.  Accordingly,  I  was 
subject  to  sudden  fits  of  indisposition,  particularly  to  ephemeral 
fevers,  which  often  attacked  me  when  I  was  least  prepared  for 
them. 

Hence,  when  I  began  to  preach,  I  firmly  resolved,  never  to  post- 
pone the  composing  of  a  sermon  to  the  last  moment,  but  always 
to  commence  the  work  as  soon  as  possible.  From  the  very  out- 
set, therefore,  I  made  it  an  invariable  rule,  before  delivering  one 
sermon,  to  have  another  already  prepared  to  follow  it,  in  my 
desk. 

This  was  of  more  than  one  advantage  to  me.  I  was  never 
driven  to  the  necessity  of  preaching  unprepared,  or  of  extemporiz- 
ing. I  was  ready  for  every  occasion  long  before  it  arrived.  If 
unforeseen  events  occurred,  or  my  studies  were  interrupted,  or 
sudden  fits  of  indisposition  attacked  me,  they  could  not  injure  my 
labor;  for  if  these  things  took  place  during  the  latter  part  of  the 
week,  they  could  not  affect  the  sermon  already  in  my  desk,  and 
ample  time  was  always  left  for  me  to  plan  another  to  succeed  it, 
and  write  it  out,  with  all  the  requisite  care.  More  than  all  the 
rest,  however,  this  habit  of  early  preparation  made  it  unnecessary 
for  me  to  do  any  thing  in  haste.    Sometimes  I  did  not  succeed  to 


480 


LETTER  VIII. 


my  mind  as  to  every  point,  in  my  first  attempts  at  jmposing  a 
sermon.  As,  however,  more  than  a  week  was  to  elapse  before  it 
would  be  delivered,  I  had  ample  time  for  working  over  the  whole 
of  it,  or  a  part,  as  often,  as  I  pleased,  and  endeavoring  to  render 
it,  at  least,  in  some  measure  perfect.*  Hence,  my  sermons  natu- 
rally acquired  a  certain  uniformity  of  character.  At  any  rate, 
they  had  this  perfection  if  no  other,  that  one  was  not  exalted  too 
much  above  another,  as  all  had,  in  the  main,  received  an  equal 
share  of  attention.  These  advantages  induced  me  to  continue  the 
habit  of  early  preparation* for  the  pulpit,  even  after  I  ceased  to  be 
professor,  when  I  had  far  more  time  to  devote  to  my  sermons; 
This  I  was  constrained  to  do,  so  much  the  more,  from  the  fact, 
that  the  ideal  perfection  at  which  I  aimed  in  composing  a  sermon, 
was  always  becoming  more  elevated,  and,  consequently,  required 
me  to  make  increasing  exertions  to  effect  its  attainment.  I  labored, 
therefore,  at  this  time,  notwithstanding  I  had  preached  so  often 
and  so  long,  more  hours  and  with  greater  diligence  upon  my  ser- 
mons than  I  did  at  first ;  and  hence,  was  obliged  to  calculate 
closer  than  formerly,  in  order  to  obtain  sufficient  leisure  for  com- 
posing them. 

No  sooner  had  I  commenced  the  business  of  preaching,  than  I 
became  very  painfully  conscious  of  a  defect,  which  had  not  Avholly 
escaped  me  before,  but  which  I  had  not  much  regarded,  namely, 
the  want  of  a  good,  ready,  and  retentive  memory  for  words.  In 
recollecting  things,  connected  trains  of  thought,  and  whole  sys- 
tems of  well-arranged  ideas,  I  never  found  any  difficulty  ;  and  the 
attention  I  had  paid  to  philosophy,  had  greatly  exercised  and 
strengthened  my  memory  in  this  respect.  To  call  to  mind,  how- 
ever, a  discourse  I  was  to  deliver,  in  exactly  those  words  and 
phrases  in  which  it  was  written,  was  not  so  easy  a  task  nor 
could  I,  at  first,  consistently  with  the  arrangements  I  had  made 
for  composing  my  sermons,  entirely  prevent  all  the  injurious  re- 
sults of  a  defective  memory.  Nevertheless,  I  was  sensible  of  the 
impossibility  of  avoiding  the  introduction  of  inappropriate  and 
undignified  expressions,  falling  into  tautological  excrescences, 
speaking  with  imperspicuity  and  indefiniteness,  and,  perhaps,  by 
means  of  a  careless  style,  of  exciting  aversion  and  disgust,  in  any 
other  way,  than  by  adhering  to  the  very  terms  and  expressions 
which,  in  writing  my  sermons,  I  had  selected  as  the  best.  Hence, 
I  applied  every  spare  moment  I  could  find  during  the  week,  par- 
ticularly dressing  time,  to  gradually  committing  my  sermon  to 
memory,  in  order  that  I  might  be  able  to  deliver  it  without  em- 
barrassment. That,  under  such  circumstances,  I  found  this  part 
of  my  duty  the  hardest  I  had  to  perform,  is  a  confession  you  will 
naturally  expect.  Indeed,  with  the  most  conscientious  diligence 
and  care  in  this  respect,  I  could  not  avoid  letting  many  things 


*  [  "I  cannot  recommend  Reinhard's  custom  of  writing  a  second  sermon  before  the 
first  was  delivered,  to  those  who  commit  their  discourses;  as  the  two  things  united 
must  occasion  perplexity."  Taschirner,  Briefe  veranlasst  durch  Reinhard's  Gestaad- 
mwse,  u.  s.  w.  Sulzbacb,  1810,  S.  248  fT.] 


LETTER  VIIT. 


481 


illp  in  the  delivery,  and  often  entirely  destroying  a  well-con- 
Btructed  period,  by  substituting  new  and  ill-adapted  expressions, 
instead  of  the  ones  which  had  originally  been  selected ;  nor  have 
I  been  able,  by  constant  exercise,  to  remedy  this  natural  defect  of 
my  memory  ;  for  it  costs  me  now  as  much  trouble  as  it  did  at  first, 
to  take  up  every  thing,  when  I  preach,  exactly  in  the  order  in 
which  it  was  conceived  and  written.* 

From  the  circumstances  which  I  have  now  recounted,  you  will 
be  able,  in  a  great  measure,  to  collect  the  reasons  why  my  ser- 
mons have  received  the  peculiar  form  and  division  which  they  pos- 
sess. For  me  to  imitate  a  master,  when  I  was  obliged  to  begin 
preaching,  was  impossible.  From  the  history  of  literature,  in- 
deed, I  had  become  acquainted  with  the  most  distinguished  men 
in  this  department ;  but  of  thefr  mode  of  sermonizing  I  was  totally 
ignorant.  The  above-named  Passion  Sermons  of  Saurin  were  the 
only  ones  I  had  ever  read,  and  all  the  idea  I  ever  had  of  imitating 
this,  excellent  man  soon  passed  away  in  the  midst  of  -a  pressure  of 
business,  or  was  annihilated  by  that  activity  of  thought  which 
will  not  readily  submit  to  restraint.  I  gave  myself  up,  therefore, 
to  my  own  opinions  and  feelings. 

When  a  professor,  I  was  in  the  habit  of  composing  my  dis- 
courses in  a  very  methodical  manner,  and  this  habit  followed  me 
into  the  pulpit.  My  sermons  contained  definitions,  divisions,  and 
arguments,  just  like  my  lectures ;  and  were  as  closely  directed,  in 
every  respect,  to  the  devotion  of  my  hearers  in  the  church,  as  the 


*  [*'That  ft  sermon  should  be  carefully  worked  out  and  committed  to  memory  before- 
hand, ivhenever  it  is  possible,  I  have,"  says  Tzschirner,  (Briefe  u.  s.  w.,  already  referred 
to,  S.  248  fF.)  ''become  thoroughly  convinced.  To  read  a  sermon  shackles  an  orator, 
prevents  his  hearers  from  indulging;  the  agreeable  illusion  that  what  he  says  and  feels  is 
the  result  of  the  moment,  and  transforms  him  into  a  mere  teacher.  It  may  be  tole- 
rated in  an  aced  man,  but  should  be  wholly  avoided  by  the  young.  To  extemporize 
leads  to  superficiality  and  chattering.  True,  the  ancients  often  extemporized,  but  not 
until  after  years  of  training,  and  then  on  occasions  which  spontaneously  furnished  the 
orator  with  enough  to  say;  whereas  the  minister  has  to  draw  from  his  own  medita- 
tions. It  is  far  better,  indeed,  for  a  man  to  speak  from  a  plan,  than  a  half-written, 
half-committed  sermon;  but  I  advise  you,  my  dear  friend,  to  extemporize  as  little  aa 
possible."  The  opinion  here  expressed  is  quite  a  prevalent  one  in  Germany,  and  has 
many  plausible  arguments  in  its  favor;  but  is  it  correct?  Of  the  different  modes  of 
addressing  an  audience,  that  is  the  best  which  enables  the  orator  to  keep  the  field  of 
thought  the  most  vividly  before  him.  With  the  Germans,  we  must  ask.  What  can  be 
more  unfavorable  than  reading  a  sermon,  in  this  respect?  To  speak  a  sermon  memo- 
riter  is  ascending  a  grade  higher,  provided  it  be  well  committed,  and  the  man  have  a 
soul  that  will  kindle.  How  easy,  however,  even  in  this  case,  to  lose  sight  of  the  field 
of  thought,  in  the  mechanical  process  of  rehearsing  words!  That  many  eloquent  dis- 
courses must  be  composed,  long  and  intensely  analyzed,  studied,  and  repeated,  before 
a  man  can  become  an  orator,  is  readily  admitted ;  but  is  memoriter  preaching  the 
most  favorable  to  oratory?  Will  it  enable  a  man  to  keep  the  field  of  thought  most 
vividly  before  him  ?  And  yet  the  objections  made  by  the  Germans  to  extemporary 
speaking,  are  also  founded  in  truth.  Nothing  can  be  more  injurious,  in  the  end,  to 
real  oratory,  or  to  the  cause  of  truth,  than  that  chattering  mode  of  declaiming  which 
is  so  generally  known  as  extemporary  preaching.  There  is  another  mode,  which,  if  I 
mistake  not,  combines  the  advantaires  both  of  memoriter  preaching  and  extemporizing, 
cnaltles  a  man  to  keep  the  field  of  thought  before  him,  thu5  lighting  up  the  fire  within, 
and  holds  him  ready  for  new  impul^^es — the  attainment  of  which  will  constitute  the 
perfect  orator.  It  consists  in  committing  thoughts  and  illustrations  to  memory,  with 
little  or  no  reference  to  words,  and  then  giving  the  audience  an  unhesitating  and  sim- 
ple description  of  what  lies  before  the  mind,  as  we  describe  a  beautiful  landscape  to  a 
friend.] 

41  2  r 


482 


LETTER  VIII. 


latter  were  to  the  attention  of  my  hearers  in  the  theological  Ieo« 
ture-room.  That  the  early  education  I  received  had  greatly  in- 
clined me  to  this  kind  of  preaching,  you  will  infer,  my  dear 
friend,  from  what  has  already  been  said.  There  were  some  par- 
ticular reasons,  however,  which  justified  me,  as  I  supposed,  in 
this,  I  may  almost  say,  scholastic  mode  of  preaching.  As  1  had 
to  preach  in  the  University  Church,  the  majority  of  my  hearers 
were  learned  men  and  students.  To  these,  capable  as  they  were 
of  following  out  a  regular  and  closely  connected  discourse,  I  con- 
sidered it  my  duty  to  have  particular  respect.  Strictly  speaking, 
they  had  been  intrusted  to  me,  and  constituted  my  church.  To 
this  it  may  be  added,  that  my  capricious  memory  did  not  well 
retain  any  thing  but  what  was  closely  connected  together.  The 
more  accurately  and  methodically  my  sermon  was  adjusted  in  all 
its  parts,  even  the  smallest  divisions,  the  easier  I  found  it  to  be 
gotten  by  heart.*  That,  in  the  midst  of  the  loads  of  business 
of  every  kind  with  which  I  was  surrounded,  I  should  avail  myself 
of  this  assistance  as  mucfa  as  possible,  was  natural.  Finally,  I 
learned  from  experience  that  this  mode  of  preaching  proved  of 
great  utility,  even  to  common  people.  At  first,  only  a  few  came 
to  hear  me.  My  manner  of  preaching  was  too  strange  to  them  to 
present  them  with  many  attractions.  These  few,  however,  gradu- 
ally became  accustomed  to  my  style  of  writing,  and  soon  their 
numbers  increased  ;  so  that,  in  the  end,  I  found  myself  by  no 
means  destitute  of  illiterate  hearers.  Those  of  this  class  who 
attended  were,  in  a  short  time,  able  accurately  to  remember  the 
whole  train  of  thought  contained  in  each  sermon,  together  with  its 
principal  contents.  There  were  citizens^  wives,  who  could,  from 
Sabbath  to  Sabbath,  give  a  minute  account  of  each  discourse  they 
heard,  with  all  it-s  divisions  and  subdivisions.  As,  therefore,  I 
considered  it  my  duty  to  preach  from  memory,  and  felt  anxious 
to  have  my  hearers  as  intimately  acquainted  as  possible  with  what 
I  said,  utility  required  me,  as  I  believed,  to  continue  this  mode 
of  sermonizing.  It  is  true,  that,  in  so  doing,  I  was  obliged  to 
renounce  many  things  connected  with  rhetorical  taste  :  but  I  did 
this  the  more  willingly,  as  I  had  alwa3^s  looked  upon  the  Chris- 
tian minister  as  a  teacher,  rather  than  an  orator ;  and  from  expe- 
rience I  gradually  learned,  that  a  discourse  so  composed  as  to 
constitute  a  well-arranged  whole,  is  not  only  capable  of  being 
clothed  in  an  interesting  dress,  but  also  of  being  filled  with 
animation.  Farther  on,  however,  I  shall  call  your  attention 
more  particularly  to  some  parts  of  this  method,  which  I  either  do 
not  wish  to  have  imitated  at  all,  or,  at  least,  not  by  preachers  in 
the  country. 

Here  I  must  add  the  confession,  that  the  sermons  I  preached 
during  the  first  years  of  my  ministry  were,  in  reality,  very  imper- 
fect. The  reason  of  this  was,  that  I  had  gone  through  no  exer- 
cises in  this  department,  and  was  obliged  to  acquire  all  the  skill 


*  Quintilian  expressly  reoomtnends  good  arran^emnnt  for  the  sake  of  the  aBsistane* 
:t  aflfords  a  man's  memory.   Institut.  Orat.  1.  XI.  c.  2,  9,  36,  37 


LETTER  VIII. 


483 


which  I  ought  to  have  brought  with  me  to  the  work,  in  the  pro- 
gress of  the  work  itself.  I  cannot  forbear  saying,  therefore,  lei 
no  one  destined  for  the  ministry  fail  to  improve  every  opportunity 
which  presents,  in  attending  to  the  necessary  preparatory  exer- 
cises. The  greatest  natural  talents  will  not  compensate  for  the 
want  of  such  exercises.  A  man  of  genius  will  get  along  better, 
indeed,  under  such  circumstances,  than  one  that  is  not,  and  com- 
plete his  task  at  an  earlier  period ;  but  length  of  time  will  cer- 
tainly not  accomplish  what,  with  a  little  more  diligence  in  the 
proper  season,  might  have  been  accomplished  at  once.  I  felt  the. 
imperfection  of  my  sermons  very  sensibly, — more  sensibly  than 
my  good-natured  hearers.  Hence,  though  I  had  preached  at  Wit- 
temberg  for  eight  years,  yet  I  had  not  been  persuaded  to  print 
more  than  eighteen  sermons,  two  of  them  separately,  as  I  have 
already  informed  you,  my  dear  friend ;  the  remaining  sixteen,  in 
a  volume  by  themselves.  I  became  more  deeply  sensible,  how- 
ever, of  the  imperfections  of  these  sermons,  some  time  afterwards, 
than  I  was  while  at  Wittemberg.  I  then  undertook  to  repeat 
some  of  the  sermons  which  I  had  formerly  delivered,  but  could 
not,  so  dissatisfied  was  I  with  them,  without  working  them  en- 
tirely over.  Many  years  have  now  elapsed  since  I  altogether 
relinquished  such  an  attempt ;  for  though  I  now  have  more  than 
a  hundred  such  sermons  by  me,  yet,  taken  as  a  whole,  they  are, 
according  to  my  present  feelings,  so  very  imperfect,  that  I  should 
be  obliged  to  work  them  all  over  in  order  to  render  them  tolerable. 

Let  me  conclude  this  letter,  my  dear  friend,  with  a  confession 
which  I  feel  bound  to  make  by  way  of  caution  to  young  minis- 
ters. Perhaps  my  sermons  would  have  been  far  better  at  an  ear- 
lier period,  if  I  had  read  and  studied  the  best  masters  in  the  de- 
partment to  which  I  was  devoted,  taking  them  for  my  guides. 
This,  hoAvever,  I  never  did,  and,  oppressed  as  I  was  with  business, 
was  utterly  unable  to  do.  It  is  true,  I  had  the  charge  of  a  little 
society,  which  met  once  a  week,  formed  plans,  and  wrote  sermons, 
submitting  them  to  my  criticism.  With  this  society,  there  was 
also  connected  a  reading  association,  in  which  fifty  volumes  of 
works  selected  by  myself,  with  an  especial  reference  to  the  minis- 
try, were  circulated  every  week.  Of  course,  these  works  com- 
prised some  of  the  best  collections  of  sermons  then  in  existence, 
and  which  students  might  well  have  considered  as  patterns.  How- 
ever diligently  they  were  read  by  others,  I  had  no  time  to  read 
them.  Indeed,  obliged  as  I  was,  constantly  to  compose  sermons 
for  myself,  I  could  not  think  of  reading  the  sermons  of  others.  If 
I  was  ever  so  happy  as  to  get  any  time  for  reading,  I  wished  to 
devote  it  to  something  in  another  form  which  was  calculated  to 
recruit  me  by  novelty  or  variety.  It  was  not  until  I  had  been 
Jourt  Preacher  for  several  years,  that  I  began  to  form  an  ac- 
quaintance with  the  spirit  and  manner  of  the  best  French,  Eng- 
lish, and  German  preachers.  Some  of  Zollikofer's  sermons  weVe 
the  first  I  read  for  this  purpose.  I  immediately  found  the  produc- 
tions of  this  great  man  fraught  with  a  thousand  excellencies  which 
^  urne  did  not  possess,  but  which  they  might  have  posseesed,  at 


484 


LETTER  IX. 


least  in  part,  had  I  made  myself  acquainted  with  them  at  an  ear- 
lier period.  I  was  now  too  old,  however,  to  think  of  imitation, 
and  too  much  habituated  to  my  own  method,  to  effect  any  great 
changes  in  it.  Tlie  only  advantage,  therefore,  which  I  could  at 
this  time,  and  which  I  actually  did,  draw  from  them,  consisted  in 
the  fact,  that  they  induced  me  to  lay  myself  under  higher  obliga- 
tions, and  made  me  feel  very  vividly  how  far  I  still  was  from  the 
goal  of  perfection. 

I  hope  that  young  preachers  will  take  warning  from  my  exam- 
ple. In  more  than  one  respect,  it  is  necessary  and  u«<eful  for  a 
man  to  obtain  a  practical  knowledge  of  what  is  best  and  most 
worthy  of  being  read,  in  the  department  to  which  he  is  devoted ; 
nor  will  it  contribute,  in  any  small  degree,  towards  perfecting  the 
education  of  a  minister,  if  he,  from  time  to  time,  make  himself 
acquainted  with  the  greatest  masters  in  his  art,  and  study  their 
works ;  not  for  the  purpose  of  slavishly  imitating  them,  but  in 
order  to  quicken  his  perception  of  the  truly  beautiful  and  great, 
correct  his  taste,  and  then  form  a  method  of  his  own  which  shall 
harmonize  the  best  with  his  powers,  talents,  and  the  circumstances 
in  which  he  is  placed.  I  had  been  taught  by  Cicero,  to  neglect 
none  of  the  productions  of  the  greatest  orators.  Every  body  ac- 
qoxiinted  with  his  works,  knows  from  his"  Brutus  how  familiar  he 
was  with  all  the  Greek  and  Roman  sciences  connected  with  his 
art,  and  with  what  diligence  he  studied  the  literature  of  his  de- 
partment. May  his  example,  so  much  neglected  by  myself  in  this 
respect,  prove  exciting  and  salutary  to  others.  Farewell. 


LETTER  IX. 

Chooses  to  speak  of  his  creed  —  Began  preaching  in  times  of  great  religious  contro- 
versy—  Was  censured  by  some,  apologized  for  by  others,  for  adhering  to  Ortho* 
doxy  — Very  much  pained  by  the  latter  —  How  he  arrived  at  his  religious  views 
—  Early  saw  the  necessity  of  adhering  entirely  to  reason,  or  entirely  to  revela^ 
tion  —  Those  following  a  middle  course  involved  in  un»rertainty  —  Knew  not  what 
they  were  about  —  Felt  himself  obliged  to  adhere  entirely  to  revelation — Wel- 
comes truth,  however,  from  all  quarters — A  belief  in  revelation  favorable  to 
reason  and  effect  —  The  grand  cause  of  his  adherence  to  the  Gospel,  his  need  of  a 
Saviour— Solemn  conclusion. 

My  Dear  Friend  — 

You  will  excuse  me,  you  say,  from  speaking  of  the  subjects  and 
contents  of  my  sermons,  inasmuch  as  it  is  sufficiently  evident  to 
every  one  who  examines  them,  that  the  principles  they  contain 
are  those  of  the  Evangelical  church,  as  emoodied  in  its  articles  of 
faith ;  and  that  none  of  them,  however  numerous  they  are,  can 
be  looked  upon  as  merely  doctrinal  or  ethical,  as  the  theoretical 
and  practical  parts  of  religion  are  every  where  combined  toge- 
ther, and  exhibited  in  their  mutual  connexion.  I  not  only  ac- 
knowledge the  justice  of  these  remarks,  but  confess  the  gratitude 


LETTER  IX. 


485 


I  feel,  for  the  readiness  with  wliich  you  refrain  from  asking  me 
to  defend  my  orthodoxy  and  adherence  to  the  ancient  doctrines 
of  our  church.  Such,  in  all  cases,  being  the  character  of  my  ser- 
mons, you  wish  for  nothing  more,  as  you  say,  respecting  them, 
than  an  account  of  the  form  in  which  they  were  composed.  You 
will  excuse  me,  however,  if  I  make  no  use  of  your  forbearance. 
Permit  me,  on  the  other  hand,  to  devote  this  letter  to  saying  some* 
thing  about  the  reasons  why  my  sermons  contain  such  principles 
and  no  otherv*?. 

On  account  of  my  adherence  to  the  doctrines  of  our  church,  or 
rather  to  the  doctrines  of  the  Bible,*  which  have  always  been 
recognized  in  my  sermons,'!  have,  on  the  one  hand,  been  bitterly 
censured,  and  in  reality  calumniated ;  and,  on  the  other,  tenderly 
apologized  for  and  defended ;  and  I  will  frankly  confess  to  you, 
my  dear  friend,  that  the  latter  has  grieved  me  far  more  than  the 
former. 

I  commenced  preaching  at  a  time  in  which  our  illuminating 
theologians  had  succeeded  in  rendering  the  doctrines  of  Chris- 
tianity so  clear  and  intelligible,  that  nothing  was  left  but  pure 
Rationalism.  Then,  for  any  one  who  wished  to  get  applause  and 
(fbtain  journal  approbation,  it  was  an  almost  indispensable  condi- 
tion, that  he  should  have  declared  some  book  of  the  Bible  spu- 
i-ious,  or  have  attacked  some  established  doctrine.  He  who  ven- 
tured to  make  his  appearance  in  public  without  doing  homage  to 
the  spirit  of  the  age,  might  calculate  upon  being  received  with 
ridicule  and  contempt.  That  I  did  not  escape  this  fate ;  that,  on 
the  other  hand,  my  adherence  to  the  ancient  doctrines  was  pro- 
nounced incomprehensible  by  the  reviewers,  treated  with  injustice 
and  severity,  and  spoken  of  with  bitterness  and  sarcasm,  is  a  mat- 
ter with  which  you  must  have  been  acquainted.  One  of  these 
zealots  thought  it  advisable  to  give  a  connected  representation  of 
the  most  powerful  things  which  had  been  said  in  this  respect,  and 
publish  them  in  a  little  book."^ 

On  the  other  hand,  as  I  never  wrote  a  word  in  my  own  defence, 
there  were  patrons  who  ^came  forward  without  invitation  for  the 
purpose  of  solving  the'  riddle.  That  I  remained  such  an  old- 
fashioned  believer  from  stupidity,  or  want  of  learning,  was  some- 
thing which,  as  they  asserted,  could  not  be  admitted.  "  It  must, 
therefore,  be  supposed,^'  said  they,  "  that  he  speaks  as  he  does,  in 
order  to  accommodate  himself  to  the  circumstances  and  relations 
in  which  he  is  placed.  It  cannot  be  doubted  that  he  is,  at  heart, 
convinced  of  the  opposite  truths,  and  a  firm  believer  in  the  cor- 
rectness of  the  modern  explanations  given  of  the  Scriptures,  for 
what  man  of  genius  and  learning  is  not?  The  country  in  which 
he  instructs,  however,  is  probably  not  prepared  for  this  new  light ; 
or,  perhaps  it  is  hig  opinion,  that  a  public  religious  teacher  should 


*  It  is  entitled:  Neuesto  prot(>?tantiFche  B^^kenntuipse  liber  Sectenpeist  und  Can- 
eelkrieir,  verafilasst  (lurch  die  Keiuhardische  Reformationspredigt  von  1800,  pesammclt 
Bum  Besten  .«eine.r  Amtsbriider  vou  Wiiheim  Kcister,  Predigern  in  der  Rheinpfal*. 
Deutschland,  1802. 

41* 


486 


LETTER  IX. 


deliver  such  truths  a^?  he  is  enjoined  to  do  by  Mie  state,  without 
blending  with  them  any  particular  opinions  of  his  own  ;  and  as, 

in  the  celebrated  work  entitled  the  Contest  of  the  Faculties*  this 
was  shown  to  be  v(»ry  rational  and  proper,  so  every  thing  was 
cleared  up,  and  but  little  left,  necessary  for  putting  an  end  to  my 
orthodoxy. 

That  this  mode  of  apologizing  for,  and  defending  me,  filled  my 
heart  with  far  more  pain  than  all  the  abuses  I  received,  is  a  thing 
at  which  no  one  will  be  less  astonished,  my  friend,  than  yourself. 
You  know  me,  from  long  experience,  to  be  frank  and  open 
hearted.  You  know  that  I  never  speak  otherwise,  even  in  com- 
mon life,  than  as  I  think.  You  know  that  I  cannot  speak  a  word 
contrary  to  my  convictions,  and  that,  should  I  attempt  to  do  so, 
it  would  die  upon  my  tongue.  You  know  that  I  never  flatter  a 
man,  and  that,  in  the  pulpit  especially,  whenever  it  has  been 
necessary,  I  have  spoken  with  a  frankness  amounting  even  to 
boldness.  And,  finally,  you  know  that,  whenever  this  frankness 
became  useless,  or  incapable  of  defence,  instead  of  changing  my 
views  and  beginning  to  speak  in  another  tone,  I  invariably  re- 
mained silent.  And  yet,  in  the  most  important  of  all  concerns,  I 
was  pronounced  by  the  world  a  dishonest  man ;  was  said  to  teach 
a  religion  which  I  did  not  believe ;  and  accused  of  performing  the 
duties  of  my  office  like  a  miserable  hireling,  not  for  the  sake  of 
the  truth,  or  the  salvation  of  the  souls  intrusted  to  my  care,  but 
for  the  sake  of  my  own  advantage  !  If  the  relations  which  I  sus- 
tained in  Saxony  were  so  oppressive,  could  I  not  have  gone  into 
other  countries,  where  perfect  freedom  was  to  be  enjoyed  ?  Did 
I  not  receive  calls  and  invitations  from  such  countries  ?  And 
was  I  not,  in  general,  so  circumstanced,  that  I  could  obtain  a 
measure  of  independence  whenever  I  wished?  Happy  it  was, 
that  none  of  these  deceptive  representations  produced  any  efiect 
upon  my  church.  My  moral  habits  and  entire  mode  of  action 
were  of  too  upright  a  character  to  permit  them  to  mistrust  me  in 
the  least  respect,  or  look  upon  me  as  an  equivocator.  Besides,  he 
who  ever  heard  me  preach,  knew  from  my  manner  that  what  I 
uttered  came  from  the  heart,  and  felt  that  I  spoke  the  language 
of  deep-rooted  and  firmly  established  conviction. 

Permit  me,  then,  to  explain  to  you  in  a  few  words  how  I  arrived 
at  those  views  so  offensive  to  our  reforming  theologians.  Of  the 
labor  it  cost  me  to  obtain  harmonious  and  firm  results  in  philoso- 
phy and  religion,  I  have  already  given  you  an  account.  In  my 
struggles  after  the  truth,  I  could  not  fail  to  perceive  that  strict 
and  systematic  connexion,  unity  of  principle,  and  consistency  of 
thought  in  religion,  could  be  acquired  only  by  adhering  entirely 
to  reason,  or  entirely  to  the  Scriptures :  and  hence,  in  reality,  only 
by  the  Rationalist  or  Supernaturalist.  With  the  former,  reason 
alone  decides.  What  she  does  not  comprehend  and  approve  of, 
he  utterly  rejects  from  his  creed.  His  knowledge,  therefore,  ia 
connected  and  homogeneous.    With  him,  the  Scriptures  have  no 


*  Der  Streit  der  Facultiten. 


LETTER  TX. 


487 


more  authority  than  any  other  human  production.  Tic  listens  to 
what  they  say  only  when  it  agrees  with  his  own  opinions  ;  and 
then,  not  because  he  supposes  it  alFords  any  decisive  pr  f  f  v.  I; at 
he  believes,  for  in  this  respect  he  trusts  alcne  U>  l  e;/  ;  i:.  i  ut 
merel}^  for  the  purpose  of  illustration,  and  showing  iliai  oiLer& 
have  thought  and  believed  as  he  does. 

In  like  manner,  consistent  with  himself,  and  in  every  rcF^pect 
faithful  to  his  own  principles,  is  the  Supei naturalist.  To  Iiim,  in 
matters  of  religion,  the  Scriptures  are  what  reason  is  to  the  Ra- 
tionalist. He  makes  use  of  the  latter,  indeed,  for  the  purpose  of 
examining  the  claims  of  the  Scriptures,  and  the  arguments  in 
favor  of  their  high  origin  ;  but  as  soon  as  this  is  done,  as  soon  as 
he  is  convinced  that  the  instructions  they  contain  originated  with 
God,  he  receives  their  authority  as  decisive  in  every  thing  pertain- 
ing to  religion.  Thenceforward,  reason  has  nothing  to  do  but  to 
explain  the  Scriptures,  and  endeavor  to  ascertain  their  meaning ; 
and  the  doctrines  to  which  this  process  leads  her,  however  strange 
they  may  seem,  or  far  they  may  lie  beyond  the  reach  of  her  dis- 
covery or  ability  to  prove,  she  is  by  no  means  at  liberty  to  reject, 
unless  they  contain  some  things  contradictory  in  themselves.  On 
the  other  hand,  she  is  bound  to  recognize  them  as  from  God,  and 
yield  obedience  to  them  as  of  divine  authorit3^■^ 

It  is  perfectly  evident,  that  a  man  will  reason  inconsistently, 
and  fail  of  lighting  upon  any  satisfactory  and  determining  princi- 
ple for  the  regulation  of  his  knowledge,  so  long  as  he  pursues  a 
middle  course,  and  makes  reason  and  Scripture  co-ordinate,  in- 
stead of  making  the  one  subordinate  to  the  other.  In  this  case, 
there  is  no  way  for  determining  the  extent  of  their  respective  rights, 
or  adjusting  their  proper  claims.  Nothing  farther  is  then  left 
but  the  capricious  will,  under  the  direction  of  which,  the  man 
som'etimes  yields  to  the  control  of  reason,  at  others,  to  the  control 
of  the  Scriptures,  and  sometimes  receives  doctrines  which  are 
altogether  unknown  to  reason,  merely  because  they  are  found  in. 
the  Bible;  and  at  others,  rejects  positions,  however  Scriptural 


*  "Reppecting  the  poFpibility  and  necessity  of  a  revelation,"  Pays  Les^inp:,  "and  tbe 
credibility  of  the  many  who  lay  claim  to  inspiration,  reason  alone  must  decide.  When 
phe  has  settled  these  points,  and  discovered  a  rovebition.  she  must  look  upon  its  con- 
tainiu}?  thinjrp  above  her  comprehension  as  an  argument  in  its  favor,  rather  than  an 
objection  to  it.  One  mifjht  as  well  have  none,  as  to  tliink  of  excluding  every  thing 
supernatural  from  his  religion;  for  what  is  a  revelHtion  which  reveals  nothlnir?  Is  it 
«'nouc:h  for  a  man  to  reject  the  name  and  retain  the  thinir?  Are  there  no  other  unbe- 
lievers but  those  who  reject  the  name  and  the  thini;;  together?"  Soon  after,  he  adds: 
'•The  very  idea  of  a  revelation  implies  that  reason  has  been  taken  captive  and  brouj^ht 
in  subjection  to  faith  ;  or  rather,  as  this  expression  may  seem  harsh  on  the  one  hand, 
and  indicate  opposition  on  the  other,  that  reason  has  surrendered  to  faith.  This  snr« 
renderinjr  is  notbin*  more  than  acknowlediiintr  her  limits,  as  soon  as  she  is  convinced 
of  the  reality  of  the  revelation.  Accordinul y,  this  is  the  position  in  which  a  man  mn.<»t 
D»aintain  liimself  To  be  lautrhed  out  of  it  by  invidious  ridicule,  betrays  a  soul  con- 
traotol  with  vanity;  to  allow  one's  self  to  think  of  relaxing:  tbe  claims  of  these  proofs, 
evinces  a  doubt  in  the  reality  of  a  revehition.  ^^■hat  one  tries  to  save  in  this  way,  will 
be  lost  with  so  much  the  less  opposition.  It  is  only  a  snare  which  the  opponents  of 
t*ie  Cbristian  reli^rion,  by  maiinifyin*;  the  incomprehensible,  lay,  to  catch  those  of  its 
defenders  who  are  not  aliojrether  certain  of  ihc  goodness  of  their  cause,  and  wish.abovo 
all  things,  to  guard  th*>  honor  of  their  acuteness."  Leasing,  Sammtliche  Werke,  Th. 
V.  8.  26-30. 


488 


LETTER  IX. 


they  may  be,  and  clearly  expressed,  merely  because  they  are  dis- 
pleasing to  reason.  Those  who  adopt  this  course,  therefore,  and 
act  accordingly,  can  never  arrive  at  any  thing  definite.  One  will 
incline  too  much  to  reason,  another  too  much  to  revelation.  One 
will  declare  unworthy  of  belief  and  absurd  what  another  adheres 
to  with  firmness,  and  deems  perfectly  reconcilable  with  reason, 
lie  who  has,  from  his  youth,  retained  a  reverence  for  the  Scrip- 
tures, will  permit  them  to  exert  a  greater  influence  upon  his  sys- 
tem, than  one  who  early  became  accustomed  to  reject  all  autho- 
rity and  follow  merely  his  own  reason.* 

In  this  middle  course  —  a  course  which  never  can  lead  to  any 
thing  more  than  to  rhapsodical  knowledge  composed  of  heteroge- 
nous materials,  and  hence,  alw^ays  disconnected  and  indefinite  —  I 
thought  I  discovered  the  most  of  those  theologians  who  w^ere  labor- 
ing for  the  purification  of  the  system  of  Christian  truth.  With 
due  consideration  I  say  the  most.  -That  there  were  men  among 
t-iiem  w^ho  knew  well  what  they  were  about,  ^and  were  genuine 
Kationalists,  but  thought  it  advisable  not  to  let  it  be  known,  and 
hence,  at  heart,  rejected  every  thing  positive  in  religion,  without 
([uestioning  it  at  all  in  public,  or  making  it  a  subject  of  dispute, 
was  a  fact  too  obvious  to  escape  the  notice  of  attentive  observers. 
But,  by  far  the  greater  part  of  these  illuminating  theologians  in 
reality  knew  not  w^hat  they  were  about,  and  had  no  idea  of  the 
tendency  of  their  efforts.  Believing  they  were  doing  no  small 
bervice  to  the  cause  of  truth,  and  elevating  themselves  not  a  little 
above  the  common  mass  of  the  people,  they  rejected  now^this,  now 
that,  dogma  from  the  old  system,  while  at  the  same  time  they 
retained  a  multitude  of  others,  as  true,  which,  for  the  same  rea- 
sons, ought  likewise  to  have  been  rejected.  By  this  means,  the 
w^hole  of  doctrinal  theology  was  rendered  so  fluctuating  and  inse- 
cure, that  nothing  could  any  longer  be  said  of  it,  as  a  system. 
Yery  few  knew^  where  they  were.  Having  taken  away  Oonfidence 
in  the  old  system,  in  which  the  Scriptures  decided  every  thing, 
without  being  sufiiciently  resolute  to  reject  all  Scriptural  autho- 
rity, and  follow  the  dictates  of  reason  alone,  they  fell  into  a 
strange  kind  of  capitulation  with  the  two ;  at  one  time,  sought  to 
abate  something  from  the  Scriptures  in  order  to  satisfy  reason,  at 
another,  rendered  it  so  obliging  as  to  admit  the  validity  of  some 


*  [The  above  remarks  of  Reinhard,  re^pectinj;  the  necessity  of  every  one's  adhering 
altogelhcr  to  reason,  or  altogether  to  revelation,  who  would  obtain  consistent  views  in 
matters  of  religion,  served  to  renew  the  controversy  upon  the  subject  in  Germany. 
Many  good  men  thought,  and  doubtless  still  think,  that  Reinhard  was  too  severe  in 
his  mode  of  thinking  in  this  respect.  To  this  effect  are  the  remarks  of  Tzschirner, 
3'riefe,  veranlasst.  u.  s.  w..  V.  S.  75  if  His  correspondent,  while  he  declares  himself  a 
Veliever  in  revelation,  declares  liimself  unable  to  receive  the  wliole  of  the  Bible  as  the 
w»rd  of  God,  having  strong  objections  to  wliat  it  says  respecting  the  introduction  of 
mortality  into  the  world,  as  well  as  respecting  angels,  demons,  etc.;  and  Tzschirner 
justifies  him.  declaring  he  believes  it  possible  for  a  man  to  take  this  ground,  and  yet 
obtain  consistent  views  in  religion.  Those  who  wish  to  enter  into  this  subject,  will 
find  a  good  guide  in  the  Germ.  Conv.  Lex.  Art.  Raiionalumus :  with  which  may  b»* 
connected  particularly,  Naturalisvius,  ISiipranaturalismus^  Syncre.tismus ;  and  several 
^•orkfl  referred  to  at  the  end  of  Tzschirner's  fifth  Letter  mentioned  above.  Coa  part 
Vxot  Stuart's  Letter  to  the  Rev.  Wm.  E.  Channing,  p.  13  f.  third  ed.,  And.  1819.] 


LETTER  IX. 


489 


thingR  which  stood  to 3  obviously  on  the  face  of  Scripture  to  be 
rejected  ;  and  by  means  of  this  mediation  and  negotiation,  no-w 
looked  upon  reason  as  the  rightest,  and  then  the  Scriptures, 
according  as  the  mediator  and  negotiator  felt  inclined  to  act  the 
interpreter  or  the  philosopher,  and  the  other  circumstances  in 
which  he  was  placed,  seemed  to  call  for  caution  or  to  authorize 
licentiousness. 

Was  Lessing  to  blame  for  embracing  every  opportunity  to  ridi- 
cule this  lamentable  workmanship  of  the  illuminating  theologians, 
and  declare  aloud,  that  it  disgusted  him,  and  bore  no  comparison 
with  the  old  consistent  Orthodoxy?*  It  was  utterly  impossible, 
indeed,  for  mo  to  resolve  to  share  in  it,  as  it  was  necessary  for 
me  to  define  my  knowledge  and  reduce  it  to  connexion.  For  me, 
therefore,  only  two  courses  were  left.  I  was  obliged  either  to 
reject  tlie  Gospel  and  all  divine  revelation,  and  become  a  strict 
Rationalist,  or  else  to  make  reason  subordinate  to  the  Scriptures, 
in  matters  of  faith,  and  become  a  strict  Supernaturalist.  The 
former  I  could  not  do.  Revelation  appeared  to  me  to  have  too 
much  in  its  favor,  to  permit  me  to  look  upon  it  as  error  and  de- 
ception. In  proportion  as  I  became  acquainted  with  the  conten- 
tions, contradictions,  and  erroi\s  of  human  reason,  I  learned  to 
consider  the  Deity^s  revealing  his  will  to  us,  not  only  as  a  desira- 
ble act  of  benevolence,  but,  as  regards  our  wants,  a  matter  of 
necessity.  And  finally,  I  had  derived  such  benefit  to  my  own " 
heart  from  the  Scriptures,  to  which  I  had  adhered  from  my  ear- 
liest youth,  and  so  often,  as  I  believed,  experienced  their  divine 
power,  that  I  should  have  been  obliged  to  act  against  duty  and 
conscience,  had  I  resolved  to  break  away  from  them.  For  me, 
therefore,  no  choice  was  left.  I  was  obliged  to  give  myself  up  to 
the  influence  of  revelation,  and,  without  exception,  admit  the  truth 
of  every  thing  that  had  been  proved  out  of  the  Scriptures.  Now 
the  system  of  doctrines  professed  by  the  Evangelical  church  ap- 
peared to  me  to  accord  far  more  with  the  Scriptures  than  any 
other.  It  was  impossible  for  me  not  to  see,  that  it  was  connected 
in  itself,  strictly  consistent,  and  easy  to  be  reconciled  with  rea- 
son, as  soon  as  she  becom.es  conscious  of  her  boundaries,  and 
refrains  from  meddling  with  indemonstrable  assertions.  It  was 
very  natural,  therefore,  that  I  should  firmly  adhere  to  the  system 
of  our  church,  and  deliver  its  doctrines  in  the  cathedral  and  the 


*  Compare  Leasin^'s  Works,  already  quoted,  Th.  V.  S.  25  f. ;  and  LessiniEc's  LebPn, 
nebst  peirjem  noch  iibri<ren  literaripchen  Nachlasse,  Th.  I.  S.  311.  Other  men  of  excel- 
lent genius,  who,  as  they  were  not  theologianp.  felt  themselves  free  from  restraint, 
have  expressed  the  same  opinion.  ''What  should  we  not  expect,"  says  Sturz,  "from 
the  priest,  who  makes  known  all  the  duties  of  benevolence  as  the  laws  of  God's  love, 
spreads  abroad  the  terror  of  God's  almighty  power,  a-nd  excites  feelings  in  favor  of 
more  elevated  virtue,  and  anticipations  of  a  rewarding  futurity,  if  he  were  now  clothed 
with  that  sacred  dignity  which  formerly  .exalted  religion  more  than  it  did  the  man? 
The  priest,  however,  has  been  degraded  by  wit,  laughed  at  for  believing  in  mysteries, 
and  defamed  for  firmly  adhering  to  ancient  creeds.  Accordingly,  he  strives  asfainst 
contempt,  impmves,  exp  ains,  finds  fault,  and  forms  agroemcnts.  rises  up  in  rebellion 
against  symbolical  servitude,  and  gives  much  to  save  a  very  little.  Thus,  the  venerao 
ble  ambassador  of  God  has  sunk  down  into  a  man-pleasing  chatterer."  Schriften  von 
Bturz,  Th.  I.  S.  209,  210. 


490 


LETTER  IX. 


pulpit,  without  suffering  myself  to  be  d;f:urbed  in  the  least  degree 
by  what  was  brought  forward  to  oppose  them.  In  so  doing,  how- 
ever, 1  did  not  approve  of  every  definition  and  improvement  which 
had  been  introduced  into  this  system  in  connexion  with  the  de- 
monstrable doctrines  of  the  Scriptures,  by  the  ancient  theologians 
and  polemics.  It  was  only  the  latter  that  I  held  fast  and  sought 
to  exhibit  in  that  connexion,  which  they  have  in  the  Scriptures, 
and  which  binds  them  firmly  together,  and  renders  them  a  con- 
sistent whole.  With  reason  I  could  reconcile  them  so  much  the 
easier  from  the  fact,  that  no  scholastic  system  had  confused  my 
vision,  or  robbed  me  of  the  freedom  of  looking  about  me  on  every 
side.  From  a  careful  study  of  all  the  philosophical  systems  in 
existence,  I  had  returned  with  a  decided  mistrust  in  all  the  specu- 
lations of  human  reason.  In  every  system  with  which  I  had  made 
myself  acquainted,  even  the  most  celebrated,  but  especially  in 
those  which  arrogantly  laid  claim  to  apodictical  certainty,  I  had 
discovered  so  niany  weak  parts,  that  I  deemed  it  most  advisable 
to  declare  myself  in  favor  of  none  of  them  ;  and  in  philosophy,  to 
adhere  to  that  party  which  advocates  the  right  of  examining  every 
thing.  No  one  will  wonder,  therefore,  that  Kant's  system,  which 
made  its  appearance  about  this  time  with  such  extensive  preten- 
sions to  universal  authority,  produced  no  change  in  my  thoughts 
But  a  few  years  passed  away,  before  they  were  recognized  for 
what  they  really  were  ;  and  many  who  had  been  fooled  by  them 
at  first,  returned  back  from  their  error. 

From  what  I  have  uttered  with  such  frankness,  you  will  draw 
the  conclusion,  my  dear  friend,  that  the  ground  upon  which  I 
stand  with  such  firmness,  is  divine  revelation;  that  my  principles, 
80  far  as  they  are  determined,  are  the  fundamental  truths  of  the 
Gospel.  To  me,  indeed,  useful  knowledge  of  every  kind  is  wel- 
come. To  every  species  of  it,  I  rejoice  to  accede  its  relative  im- 
portance, and  that  degree  of  certainty  which  it  does  or  ought  to 
possess.  I  am  by  no  means  indifferent  to  the  efforts  and  investi- 
gations of  philosophizing  reason.  On  the  other  hand,  I  have  made 
myself  acquainted  with  them  as  far  as  possible.  The  teachings 
of  the  Gospel,  however,  constitute  my  criterion  for  judging  of 
every  thing,  the  grand  test,  and  serve  as  a  leading-string  to  guide 
me  in  the  labyrinths  of  human  error.  From  taking  this  posi- 
tion, I  derive  more  than  one  advantage.  In  particular,  I  can  ex- 
tend my  knowledge  around  me  on  every  side ;  for,  by  so  doing,  I 
always  gain  something  for  the  main  object  which  I  have  in  view. 
That  I  did  well  in  taking  this  course,  I  have  been  more  than 
once  convinced  from  my  own  experience.  I  have  met  with 
opinions,  historical  assertions,  whole  systems,  which  had  the  ap- 
pearance of  truth,  but  which  I  was  obliged  to  pronounce  false, 
because  they  contradicted  my  views  of  Evangelical  truth.  Do  not 
suppose,  however,  that  I  satisfied  myself  with  rejecting  such 
things  directly  off  hand.  From  the  very  fact  that  they  blinded,  I 
always  made  it  my  diity  to  give  them  an  impartial  examination  ; 
and  hitherto,  I  have  always  come  to  the  result,  that  they  were  un- 
tenable, and  ought  to  be  rejected  for  other  reasons  abstracted 


LETTER  IX. 


491 


from  the  consideration,  that  they  were  at  variance  with  the  Gos- 
peh  He  who  has  had  this  experience  often,  and  in  matters  of 
importance,  will  look  upon  the  Gospel  more  and  more  as  divine 
truth,  and  believe  it  impossible  for  him  to  take  a  safer  course  than 
receive  it  as  such,  and  regulate  his  judgment  accordingly. 

So,  then,  as  you  remark,  the  main  point  in  my  convictions  is  a 
mere  faith  in  authority.  I  am  not  an  independent  thinker,  fol- 
lowing my  own  thoughts  and  standing  upon  my  own  feet,  but, 
like  a  minor,  unable,  as  yet,  to  judge  for  himself,  I  adhere  to  the 
authority  and  declarations  of  the  Scriptures.  I  have  nothing  to 
oppose  to  what  you  say,  but  must  accede  to  its  truth.  I  beg  you 
to  examine  a  little  more  closely,  however,  the  position  in  which  I 
stand,  compared  with  that  of  the  Rationalist,  tie  believes  as  well 
as  myself.  His  faith  is  in  the  declarations  of  reason.  To  her 
authority  he  yields  a  universal,  unconditional  obedience.  My 
faith  is  m  the  Author  of  reason,  because,  in  the  teachings  of  the 
Gospel,  I  recognize  divine  declarations  and  revelations.  Is  this 
kind  of  faith  less  compatible  with  the  dignity  of  human  nature, 
than  the  former?*  Besides,  he  who,  while  he  believes  in  the 
Gospel,  acquires  a  knowledge  of  the  positions  which  human  rea- 
son works  out  of  herself,  and  leaves  nothing  unexamined,  is  called 
upon  to  go  through  more  investigation,  and  exhibit  a  higher  mea- 
sure of  independence  in  thinking,  than  he  who  has  either  made 
his  Rationalistic  system  for  himself,  and  brought  his  investiga- 
tions to  a  close,  or  else  passes  over  from  one  system  to  another, 
and  always  declares  in  favor  of  the  last.  And -finally,  that  that 
man  will  succeed  the  best  as  a  preacher,  who  founds  every  thing 
upon  the  authority  of  God,  and  can  always  appeal  to  revelation  to 
prove  that  he  utters  the  will  and  express  demands  of  Jehovah,  is 
a  matter,  my  friend,  which  you  must  look  upon  as  self-evident.  A 
man  produces  an  entirely  difi'erent  effect,  when  he  speaks  in  the 
name  of  God,  from  what  he  does  when  he  is  obliged  to  appeal 
merely  to  the  principles  of  reason.  The  great  mass  of  the  people, 
the  female  sex,  and  a  large  proportion  of  those  who  pass  for 
learned  men,  can  never  be  made  independent  thinkers.  Without 
authority  they  cannot  even  stand.  And  can  you  name  to  me  any 
that  is  better,  more  exalted,  and  more  generally  recognized,  than 
that  of  the  Scriptures,  as  far  as  they  are  considered  as  the  word 
of  God  ?  Do  they  not  justify  themselves  to  such  a  degree,  by  the 
extraordinary  appeals  which  they  make  to  the  human  heart,  as  to 
leave  every  other  authority  incapable  of  a  comparison  with  them?t 

Here,  however,  I  must  give  you  a  glance  into  my  heart,  which 
will,  perhaps,  fill  you  with  great  surprise ;  but  which  will  com- 
pletely solve  for  you  the  riddle  of  my  unshaken  adherence  to  the 


Licet  locus  ab  aiictoritate,"  says  the  acute  Thomas  Aquinas,  "quae  fundatuf 
BUjmr  ratioiie  huniana.  sit  infirniissiinus :  locus  t-mien  ab  auctoritate,  quae  fuiidatui 
Fuper  reuelatione  diuina,  est  efficacissiinus."    Summ.  Theol.  Part  I.  quaest.  T.  art.  8. 

f  [With  ibe  above  remarks,  and  those  on  page  486  IT,  conii)are  Tzscliirner's  Briefe,  u. 
F.  w.  S.  47 — 65.  where  he  makes  some  observations  respecting  the  high  vaunts  and 
promises  of  NaturpfdlosnpJiie,  its  small  and  unsatisfying  performances,  and  the  sad 
effects  of  introducing  it  into  the  pulpit,— obgervatlous  worthy  the  attentive  perusal  of 
ftll  engaged  in  deep  speculations,] 


492 


LETTER  TX. 


Gospel  in  general,  and  to  the  doctrines  of  our  church  in  particu 
U'  Co  do  it  in  a  few  words :  in  the  rclation'in  which  I  stand  to 
Goa,  I  need  a  Saviour  and  Mediator,  and  just  such  an  one  as 
Christ  is.  After  having  paid  long  and  close  attention  to  my 
heart  and  its  real  condition,  as  well  as  to  the  language  of  my 
moral  feelings,  I  iind  myself  totally  unable  to  comprehend  how 
any  one  can  be  bold  enough  to  rely  conlidently  upon  his  own  vir- 
tue in  the  presence  of  God,  or  even  to  expect  the  Grace  of .  God 
siud  the  forgiveness  of  his  sins,  without  having  received  some  ex- 
press assurance  fro-m  his  Maker  to  this  effect.  The  natural  condi- 
tion of  the  human  heart  appears  to  me  to  be  so  miserable  and  dis- 
tracted, I  haA  e  found  every  thing  denominated  human  virtue  so 
very  defective  in  myself  and  others,  and  so  far  below  every  thing 
which  God  may  and  must  require  of  his  rational  creatures,  that  I 
cannot,  and  never  could,  see  how  it  is  possible  for  the  sinner  to  be 
rendercfl  worthy  and  certain  of  the  Grace  of  God,  and  be  brought 
into  better  relations  to  him,  without  his  help,  and  a  divine  con- 
trivance for  this  particu  bar  purpose.  That  the  guilt  of  sins  once 
conmiitted  can  never  be  diminished,  much  less  taken  away,  by 
any  subsequent  ref  )rmation,  is  as  clear  as  the  sun.  On  the  other 
liand,  it  will  only  be  rendered  so  much  the  greater  thereby,  inas- 
much as  the  fact,  that  the  man  acts  differently  now,  shows  that  he 
might  have  done  so  befiire,  if  he  had  earnestly  desired  to.  And 
as  to  this  reformation,  however  real  and  thorough,  what  is  it?  0! 
I  appeal  to  every  one  possessed  of  tender,  susceptible  moral  feel- 
ings, and  acqu^linted  with  the  qualities  of  a  good  action,  to  tell 
me,  whether  it  can  meet  with  the  approbation  of  the  Supreme  and 
Omniscient  Judge.  Will  the  best  of  men  be  able  to  extol  their 
virtue  before  him?  ^Yill  not  ail  their  courage  fail  when  examined 
in  the  presence  of  their  Maker?  Will  they  not  be  ol^liged  to  con- 
fess, that  the  very  best  actions  they  ever  performed  are  not  only 
entirely  destitute  of  merit,  but  in  addition  thereto,  so  very  defec- 
tive and  so  far  below  every  thing  which  God  may  and  must  require, 
that,  instead  of  expecting  complete  justification,  or,  perhaps,  a 
reward,  they  will  have  to  entreat  for  connivance  and  forbearance? 
This  humiliating  feeling  of  personal  unworthiness  has  not  only 
not  been  diminished  in  me,  as  I  have  advanced  in  goodness,  but 
been  rendered  stronger  and  more  vivid.  Indeed,  the  defectiveness 
of  human  virtue  must  necessarily  become  more  striking,  in  exact 
proportion  as  the  moral  sensibilities  are  purified  and  quickened  by 
the  progress  of  reformation  ;  for  he  Avho  has  made  advances  in 
goodness  will  be  more  pained  at  little  faults  and  impurities,  whic^i 
the  unreformed  and  beginners  in  virtue  do  not  even  perceive,  thfiii 
the  latter  are  at  gross  errors. 

Such  being  the  language  and  character  of  my  moral  feelings,  it 
is  absolutely  necessary  to  my  tranquillity  for  me  to  have  a  decla- 
ration from  God  himself,  that  he  is  able  and  willing  to  forgive  sin, 
and  also  a  knowledge  of  the  means  by  which  this  can  be  done  in 
a  way  in  every  respect  worthy  of  God,  and  adapted  to  the  moral 
nature  of  man.  The  divine  institution,  agreeably  to  ^  hich,  through 
Christ  and  his  death,  all  sinners  who  assent  to  th©  conditions  can 


LETTER  IX 


4§S 


be  pardoned,  seems  to  me  to  unite  in  itself  every  thing  that  can 
be  T^'ished  for,  in  this  respect.  With  it,  I  cannot  myself  dispense; 
for,  by  means  of  it,  though  conscious  of  my  sins  and  imperfection's, 
I  have  confidence  in  God,  inasmuch  as  it  takes  away  the  necessity 
of  my  obtaining  the  favor  of  God  by  my  own  merits,  a  tiling  im- 
possible, and  authorizes  me  to  express  the  love  of  God  in  Christ. 
My  joy  in  God  rests  upon  the  assurance  that,  in  hoping  and  pray- 
ing, I  can  appeal,  not  to  personal  merit,  for  of  this  I  have  none, 
but  to  the  merit  and  mediation  of  a  person  whom  God  has,  in  the 
most  explicit  terms,  announced  and  distinguished  as  the  one 
through  whom  salvation  can  be  conferred  upon  our  race.  That  a 
faithful  adherence  to  this  supreme  and  adorable  Saviour  is  exalt- 
ing to  the  mind ;  that  a  close  and  intimate  communion  with  him 
exerts  a  wonderful  influence  in  purifying  the  heart,  and  leading 
one  on  diligently  to  make  attainments  in  holiness ;  that  daily 
occupation  with  him,  and  the  inspiring  contemplation  of  his  exal- 
tation and  his  example,  prove  a  blessing  to  the  whole  internal 
man  ;  and,  finally,  that  he  who  can  say,  "  Nevertheless,  I  live, 
3'et  not  I,  but  Christ  liveth  in  me,'^  has  acquired  new  power,  and 
another  and  more  exalted  mode  of  existence ;  —  all  this  every  one 
who  has,  from  his  whole  heart,  yielded  obedience  to  the  conditions 
laid  down  by  God,  for  acceptance  in  Christ,  knows  by  experience ; 
and  others  would  not  understand  me,  should  I  attempt  to  tell  them 
ever»  so  much  about  it. 

But  enough  has  been  said  respecting  the  orthodox  character  of 
my  sermons.  I  rejoice  to  leave  all  to  their  own  opinions,  and  can 
endure  to  have  every  one  follow  his  own  convictions,  however  un- 
like, or  opposed  they  may  be,  to  mine.  But  from  my  heart  do  I 
wish  that  others  would  exhibit  the  same  reasonableness  and  for- 
bearance towards  me,  and  not  rise  up  in  hostility  against  me,  be- 
cause I  teach  as  my  conscience  obliges  me  to  do.  Let  it  be  remem- 
bered, That  every  one  of  us  shall  give  an  account  of  himself  to 
God.''  The  Lord  will  judge  us  all,  "  But  other  foundation  can  no 
man  lay  than  that  is  laid,  which  is  Jesus  Christ.  Now,  if  any 
man  build  upon  this  foundation,  gold,  silver,  precious  stones, 
wood,  hay,  stubble,  every  man's  work  shall  be  made  manifest,  for 
the  day  shall  declare  it."  ^  Farewell. 


*  [Tt  is  dolifrhtful  to  find  Chrii?tinns  evory  -whore  breathing  forth  the  parae  s.^irft. 
However  remotely  born  and  differently  educated  from  each  other,  they  evident'  j  be- 
eouie  one  in  Christ  Jesus,  while  others  are  driven  about  by  every  wind  of  doctrine,  and 
Feem  to  have  nothing,  or  little,  firm  and  stable.  This  remark  is  suggested  by  thf  Jope 
correspondence  of  Reinhard's  views  with  those  of  Prof.  Stuart  and  others  in  ou^^  -^wn 
country.  See  Stuart's  Letters  to  the  Uev. "Wm.  E. Chauning,  iu  various  places.  ps.r<icvu 
larly  pp.  112  f.  149  f.  1C5  f.] 


42 


LETTER  X. 


LETTER  X. 

flis  mode  of  pr>ceeding  in  the  inTention  and  choioe  of  themes  — Need  of  philoso 
pliy,  etc. —  01"  variety  —  Common-placo  bf)ok  of  subjects  —  Mode  of  examining 
historical  texts  —  Must  throw  ourselves  back  into  the  age — Kinds  of  knowledge 
requisite  —  Illustrations  —  Aids —  Didactic  texts  —  Dififerent  kinds  of  them  — 
Mode  of  treatment  —  Illustrations  —  Must  conceive  ourselves  in  the  circumstances 
in  which  these  texts  were  written. 

My  Dear  Friend  — 

I  will  not  deny,  that,  at  the  close  of  my  last  letter,  I  fell  some- 
what into  a  ministerial  strain.  Pardon  this  small  error.  It  very 
naturally  resulted  from  the  subject  upon  which  I  was  writing.  I 
shall  guard  myself  hereafter  against  every  thing  of  the  kind,  and 
i'onhne  my  whole  attention  to  the  form  and  constrrotion  of  my 
sermons.  Here  you  expect  me  to  be  particular ;  and,  agreeably 
to  the  request  of  your  former  letter,  I  will,  in  the  first  place,  give 
you  an  account  of  my  usual  mode  of  proceeding  in  the  invention 
and  choice  of  subjects. 

Of  course,  you  do  not  here  expect  from  me  a  treatise  upon  inven- 
tion, as  it  was  called  by  the  ancient  rhetoricians,  or  the  working 
out  of  a  text  and  the  several  themes  deduced  from  it,  as  it  is  deno- 
minated by  homiletical  writers.  I  shall  not  write  a  book  either 
upon  homiletics  or  rhetoric.  All  that  you  wish  to  know,  is,  how 
I  have  discovered  so  many  themes  which  others  never  thought 
of,  and  been  enabled  to  deduce  more  useful  subjects  from  appa- 
rently barren  texts,  than  one  could  have  imagined  them  to  con- 
tain. I  can,  in  a  few  words,  describe  to  you  the  method  I  usually 
pursued,  in  searching  after  and  making  choice  of  my  main  posi- 
tions. 

In  the  first  place  I  must  observe,  that,  without  a  knowledge  of 
philosophy  in  general,  and  an  intimate  acquaintance  with  many 
parts  of  it  in  particular,  as  psychology  and  ethics  for  instance,  a 
man  never  can  succeed  very  well  in  the  invention  of  subjects.  To 
deduce  any  thing  useful  and  attractive  from  a  text,  and  develop  it 
in  an  appropriate  manner,  a  man  must  have  thought  much  upon 
the  character  of  human  nature,  its  excellencies,  wants,  inclina- 
tions, and  necessities,  as  well  as  its  duties  and  rights  —  must  have 
contemplated  it  in  all  situations,  and  at  every  stage  of  improve- 
ment—  must,  with  untiring  diligence,  have  availed  himself  of 
history  and  experience,  and,  by  these  means,  have  collected  toge- 
ther a  great  treasure  of  valuable  materials.  He  who  is  deficient 
in  these  respects  —  who  does  not  always  look  upon  nature  with 
philosophical  eyes,  and  make  it  his  constant  study  —  should  not 
wonder  if  he  generally  fails  of  obtaining  good  subjects  for  his 
sermons,  and,  in  a  text  which  has  been  selected  for  a  iiscourse, 
finds  it  impossible  to  perceive  what  experienced  eyes  discover  at  a 
single  glance. 


LETTER  X. 


495 


I  have  to  add,  that  the  necessity  I  was  long  under,  of  preaching 
upon  the  same  portions  of  the  Gospels,  sometimes  more  than  once 
a  year,  contributed  not  a  little  to  awaken  and  quicken  in  me  the 
spirit  of  invention.*  As  my  sermons  were  all  printed,  and  my 
people  could  easily  calculate  for  me,  I  was  obliged  to  think  of 
.  something  new,  as  often  as  I  returned  to  the  same  text,  and  must 
admit,  that  this  led  me  to  the  discovery  of  many  things  which 
otherwise  would  probably  have  escaped  me. 

But,  in  truth,  you  will  say,  every  minister  who  has  to  preach 
constantly  from  the  same  texts,  finds  himself  under  the  same  ne- 
cessity, and  yet  every  one  does  not  succeed  in  discovering  some- 
thing new.  Here,  in  the  first  place,  let  me  tell  you  of  a  means 
of  invention  which  I  have  often  found  of  very  excellent  service. 
I  am  in  the  habit  of  writing  down  those  thoughts  which  occur  to 
me  in  reading,  regular  reflection,  or  incidentally,  and  are  worthy 
of  being  treated  of  in  detail  in  a  §^rmon,  just  as  they  present 
themselves  to  my  mind  at  the  moment,  without  having  any  par- 
ticular object  in  view.  If,  then,  at  any  time,  I  meet  with  diffi- 
culty in  finding  something  appropriate  in  a  text  upon  which  I  am 
called  to  preach,  I  recur  to  this  catalogue  of  interesting  thoughts, 
in  order  to  see  whether  some  of  them  cannot  be  made  to  bear  upon 
the  text  in  question.  This  often  proves  to  be  the  case  ;  and  in 
*  this  way,  I  have  been  led  to  many  happy  combinations,  of  which 
I  should  otherwise  never  have  thought. 

I  should  observe,  however,  that  I  have  never  resorted  to  this 
method,  except  when  I  have  found  it  difficult  to  obtain  any  thing 
useful  by  reflecting  upon  the  text  itself.  In  general,  a  text  needs 
only  to  be  rightly  understood  and  properly  investigated,  in  order 
to  furnish  more  than  one  useful  subject.  Permit  me  to  show 
you  the  method  of  examining  both  historical  and  didactical  texts, 
and  working  them  out,  which  I  have  found  the  most  advantageous. 

In  handling  a  historical  text,  the  object  of  all  a  man's  efi*ort,  as 
I  conceive,  should  be  to  transfer  himself  to  the  historical  theatre 
of  action,  and,  as  vividly  as  possible,  imagine  every  thing  to  be 
present  with  all  its  circumstances,  and  passing  as  it  were  before 
his  eyes.  To  do  this,  a  man  must  consider  every  narration  in  its 
connexion  with  what  precedes  and  succeeds ;  must,  as  accurately 
as  possible,  conceive  of  the  time  and  place  in  which  every  thing 
happened ;  must  examine  into  the  causes  and  occasions  of  every 
3vent ;  must  call  to  mind  all  the  contemporary  circumstances  and 
eifects  which  either  stand  in  connexion  with  what  a  man  has 
before  him,  or  throw  light  upon  it ;  and  finally,  must  bring  with 
him  the  laws  of  a  correct  historical  interpretation,  and  take  every 
thing  in  the  spirit  and  sense  of  the  times  to  which  it  belongs. 

Now,  if  a  man,  guided  by  these  general  preparatory  measures, 
directs  his  attention  to  the  acting  persons,  and  looks  at  the 


*  [The  custom  of  the  French  preachers  alluded  to  by  Dr.  Blair  CLecture  XXIX.),  of 
takins:  their  texts  from  the  usual  lesson  of  tlie  day,  prevails  also  amont:  the  LutliernnS 
of  G«'ruiany.  American  ministers  being  under  no  such  constraint,  much  of  this  lettei 
might,  perhaps,  have  been  omitted.  As.  however,  it  throws  some  light  upon  the  proper 
iDode  of  huudling  texts,  it  is  retained  in  full.] 


496 


LETTER  X. 


opinions,  dispositions,  wishes,  and  necessities  they  express ;  if  a 
man  observes  the  morals  and  character  they  exhibit;  if  a  man 
Kjarches  after  those  impressions  and  results  which  every  word, 
every  assertion,  every  step  of  the  acting  persons,  produced ;  and 
linally,  if  a  man  looks  at  the  effects  which  such  results  may 
luivc  })roduced  in  general,  and  as  a  whole ;  —  if  a  man  does  all 
this,  it  is  scarcely  possible  for  him  not  to  arrive  at  something 
which  deserves  to  be  farther  reflected  upon,  and  treated  of  in 
detail. 

While  a  man  does  all  this,  however,  it  is  equally  necessary  for 
him  not  only  to  form  an  accurate  acquaintance  with  all  the  cir- 
cumstances and  wants  of  his  own  age  and  community,  but  to  keep 
himself,  we  may  say,  always  full  of  them.  As  reflection  is  ever 
discovering  new  subjects  well  worthy  of  close  investigation,  a  man 
nmst  have  some  decided  reason  for  preferring  one  to  another. 
This  reason  cannot  be  drawn  by  a  conscientious  preacher  from  the 
p;reater  ease  with  which  one  subject  can  be  treated  of  than  ano« 
ther;  nor  from  the  desire  or  inclination  which  he  feels  for  examin- 
ing  a  particular  theme.  He  must  carefully  select  and  treat  of 
chat  subject,  which,  in  view  of  all  the  circumstances  and  well- 
known  necessities  of  his  hearers,  he  considers  as  the  most  appro- 

Eriate,  and  best  calculated  to  produce  useful  effects  upon  their 
earts.  It  is  only  by  so  doing,  that  every  sermon  can  be  rendered, 
as  it  were,  a  word  spoken  in  season,  a  discourse  expressly  adapted 
to  the  occasion,  and  the  preacher  be  secured  against  the  error  of 
fluttering  around  commonplace  topics,  and  such  as  can  do  his 
hearers  no  good. 

Permit  me,  my  dear  friend,  to  illustrate  what  I  have  said,  by 
some  examples.  The  Gospel  for  the  seventh  Sunday  after  Trinity, 
Mark  8  :  1-9,  cannot  be  considered  as  one  of  the  most  useful  por- 
tions of  Scripture.  From  it,  however,  if  treated  in  the  manner  I 
have  described,  many  very  interesting  subjects  may  be  deduced. 
I  will  mention  only  those  which  I  have  myself  drawn  from  it  and 
worked  out.  In  the  first  place,  it  immediately  presents  us  with 
some  general  subjects  of  a  very  useful  character;  as,  for  example: 
God  can  and  will  richly  bless  what  is  small  and  insignificant ;  see 
the  Sermons  of  1796.  The  virtue  of  contentment  (the  multitude 
had  nothing  to  eat  but  barley  bread  and  fishes)  is  of  far  more  im- 
portance than  is  ordinarily  supposed;  see  the  Sermons  of  1801. 
There  is  always  something  very  wonderful  in  the  manner  in  which 
God  sustains  us;  see  the  Sermons  upon  Providence,  Pred.  I. 
How  Christian  benevolence  should  be  practised  in  times  of  public 
want;  see  the  Sermons  of  1805.  This  subject  was  suggested  by 
the  scarcity  then  prevalent. 

Now,  if  a  man  conceives  of  the  whole  transaction  as  passing 
before  him  in  the  manner  I  have  just  described,  he  will  be  able 
to  deduce  from  it,  as  naturally  as  before,  subjects  of  equal  import- 
ince.  The  whole  affair  took  place  in  an  uninhabited  region. 
This  leads  us  to  the  reasons.  Why  Jesus  chose  to  collect  his  hearers 
mround  him  in  solitary  regions;  see  the  Sermons  for  quickening 


LErxER  X. 


497 


the  moTid  sensibilitleSy^  Pred.  XIII.  It  was  a  matter  of  no  email 
difficulty  to  preserve  order  among  several  thousand  men  soma 
days,  in  a  retired  place,  without  any  form  of  police  or  civil  power. 
As  the  Lord  evidently  maintained  this  order  by  the  authority  he 
then  enjoyed.  It  shows  us  in  geyieral  the  silent  influence  always 
exeried  by  the  presence  of  virtue  upon  mankind  ;  see  the  Sermons 
of  1795.  Farther,  circumstanced  as  Christ  was,  in  regard  to  the 
multitude,  he  could  expect  no  assistance  from  any  one  but  him- 
self. His  disciples  had  no  advice  to  give  him.  This  gives  rise 
to  the  very  important  consideration,  That  Christians  should^  in 
all  circumstances y  depend  upon  themselves  rather  than  others ;  see 
the  Sermons  of  1797.  The  dispositions,  feelings,  and  designs 
which  had  induced  this  multitude  to  seek  after  Jesus  were,  doubt- 
less, very  impure.  Nevertheless,  Jesus  treated  them  with  the 
greatest  kindness,  and  his  example  in  this  respect  should  teach 
Christians  the  tenderness  with  which  they  ought  to  regard  even  im" 
perfect  attempts  in  goodness ;  see  the  Sermons  of  1800.  That 
many  disagreeable  consequences  would  have  resulted  from  Christ's 
neglecting  to  remedy  the  wants  into  which  the  people  had  brought 
themselves,  by  imprudently  tarrying  in  a  place  in  which  no  sus- 
tenance was  to  be  had,  is  perfectly  evident.  At  the  foundation 
we  must  be  constantly  sustained  by  the  providence  of  God ;  and 
this  forces  upon  us  the  reflection.  How  miserable  should  ive  be,  if 
God  did  not  continually  deliver  us  from  the  effects  of  our  own  im- 
providence ;  see  the  Sermons  of  1799.  The  Lord,  on  this  occa- 
sion, satisfied  both  corporeal  and  intellectual  wants.  This  leads 
us  to  Hie  connexion  which  God  has  instituted  between  the  necessity 
of  sustaining  the  body  by  nourishment,  and  the  formation  and  im- 
provement  of  the  mind;  see  the  Sermons  of  1802.  It  is  evident 
that  the  apostles,  notwithstanding  their  embarrassment,  did  not 
request  Christ  to  exert  his  miraculous  power.  Hence,  it  is  highly 
deserving  our  attention,  that  the  apostles  never  required  miracles  of 
their  Lord;  see  the  Sermons  of  1803.  The  people,  by  their 
anxiety  to  enjoy  the  intercourse  and  instruction  of  Jesus,  were 
brought  into  the  danger  of  suffering  the  greatest  want,  from 
which,  however,  they  were  happily  saved  ;  and  so,  also,  there  are 
times  which  we  may  devote  to  appropriate  and  pious  exercises  with- 
out suffering  any  temporal  disadvantage;  see  the  Sermons  of 
1808.  The  Lord  kept  the  people  by  him  for  three  days,  and 
finally  ended  his  instructions  not  only  at  the  right  time,  but  in 
the  best  manner.  From  him,  therefore,  we  should  learn,  that  much 
depends  upon  02ir  knowing  hoio  to  end.  every  good,  aHion  in  a  right 
warmer;  see  the  Sermons  published  at  Wittemberg,  Th.  II. 
Prerl.  X. 

When  the  Gospel  for  the  twelfth  Sunday  after  Trinity  comes 
up,  Mark  7  :  31-37,  the  minister  usually  expends  all  his  zeal 
upon  the  last  words:  '^Ile  hath  done  all  things  well,'^  transform- 
ing them  into  a  commonplace  topic,  though  they  are  far  from 
constituting  one,  and  making  them  introduce  various  remarks 


♦  Zur  Scharfung  dea  sittlichen  Geftthl*. 

42*  2  a 


498 


LETTER  X. 


respecting  the  beneficent  goodness  of  God  and  Jesus  Christ.  He, 
however,  who,  by  the  means  above  recommended,  throws  himself 
into  the  circumstances  related  by  the  Evangelist,  will  find  many 
other  things  in  them  to  consider.  The  history  itself  will  imme- 
diately lead  him  to  reflect  upon  the  fate  of  those  unfortunate  per- 
sons, to  whom  nature  has  given  defective  bodies  ;  see  the  Sermons 
of  1801.  The  unfortunate  person  who  was  brought  to  Christ 
could  neither  hear  nor  speak.  This  leads  us  to  the  general  sub- 
jects: How  Christians  shoidd  regard  the  faculty  of  speech ;  see 
the  Sermons  of  1805  ;  and  a  true  Christian  disposition  must  be  ex^ 
hibitcd  in  conversation ;  see  the  Sermons  of  1797.  It  was  misap- 
prehensioii  which  led  the  people  to  blaze  abroad  the  miracles  of 
Jesus,  in  direct  opposition  to  his  command.  This  furnishes  an 
occasion  for  describing  Christian  conduct  in  regard  to  the  misap- 
prehensions  of  common  life.  This  theme  I  handled  in  a  sermon 
delivered  in  1792,  but  not  yet  printed.  In  1794,  I  spoke  from 
this  same  passage  respecting  the  different  impressions  which  our 
good  actions  usually  make  upon  others,  a  subject  suggested  by  the 
effects  of  Christ's  miracle  upon  the  multitude.  This  sermon  is 
not  printed.  The  Lord  did  not  wish  to  have  the  miracle  which 
he  performed,  spread  abroad.  Christians  should  also  do  good 
with  a  zeal  which  operates  m  silence;  see  the  Sermons  of  1796. 
It  is  very  apparent,  that  Jesus  conducted  very  differently  in  con- 
cealing this  miracle,  from  what  he  did  when  he  performed  his 
wonders  by  a  word  of  his  power.  His  conduct,  therefore,  in  heal- 
ing this  deaf-mute,  merits  special  attention ;  see  the  Sermons  of 
1804.  In  particular,  the  Lord  employed  more  ceremonies  in  this 
case,  than  he  had  done  in  others.  This  leads  us  to  the  duty  of 
imparting  a  certain  degree  of  solemnity  to  many  of  our  actions, 
see  the  Sermons  published  at  Wittemberg,  Th.  II.  Pred.  XIIL 
If,  now,  we  reflect  upon  what  is  said  at  the  beginning  of  the  pas- 
sage, that  Jesus  had  returned  from  another  region,  into  which  he 
had  been  driven  by  the  hatred  of  the  Jewish  officers  at  Jerusa- 
lem, and  hence,  was  obliged  to  avoid  exciting  any  thing  like 
curiosity,  we  shall  not  only  immediately  discover  the  reason  why, 
in  this  case,  he  so  earnestly  interdicted  the  publication  of  his 
miracle,  but  be  astonished  at  his  zeal  to  do  good  to  his  people, 
which,  notwithstanding  the  ingratitude  of  his  fellow-citizens, 
broke  forth  again,  as  soon  as  he  returned.  This  gives  occasion 
for  exhibiting  the  perseverance  with  which  Jesus  did  good;  see  the 
Sermons  of  1808. 

Among  all.  the  historical  portions  of  the  Gospels,  however, 
upon  which  one  is  ordinarily  obliged  to  preach,  there  is  none 
shorter,  more  barren,  and  less  adapted  to  the  day  on  which  it 
must  be  explained,  than  the  text  for  New  Year's  bay,  Luke  2  : 
21.  One  would  suppose,  that,  without  indulging  in  considera- 
tions in  nowise  connected  with  the  text,  he  would  be  greatly 
troubled  to  find  any  thing  in  it  edifying  and  appropriate  to  speak 
from,  only  a  few  times ;  especially  so,  as  what  is  said  is  to  be 
adapted  to  the  beginning  of  the  year.  Permit  me,  therefore, 
my  dear  friend,  to  show  you  the  usefulness  of  my  mode  of  inven- 


LETTER  X 


499 


tton  as  above  described,  by  applying  it  to  this  text,  and  thence 
deducing  a  series  of  themes  which  I  have  worked  out.  I  will 
bring  them  forAvard  in  the  order  in  which  the  sermons  written 
from  them  were  delivered. 

As  circumcision  completed  Christ's  entrance  into  life,  and 
marked  his  entrance  upon  his  civil  and  ecclesiastical  relations,  so 
at  Wrttembcrg,  in  1785,  I  spoke  frc^m  the  position  :  Refieoiions 
upon  our  entrance  into  life  constitute  a  useful  preparation  for  om 
entrance  upon  a  new  year;  see  the  Sermons  printed  at  Wittem- 
berg,  Th.  I.  Pred.  I.  Jesus  having,  by  means  of  circumcision, 
been  brought  into  connexion  with  the  ecclesiastical  community 
of  his  nation,  submitted  to  very  weighty  duties  and  obligations. 
Accordingly,  in  1793,  I  showed.  How,  as  we  enter  upon  a  new 
year,  we  should  recollect,  that,  hy  multiplying  our  connexions ^  we 
multiply  our  sorrows.  This  sermon  is  not  printed.  As  the  recep- 
tion of  Jesus  into  the  community  of  the  Jewish  Church  was 
attended  with  great  advantages,  so  the  following  year  I  explained 
the  position.  On  entering  upon  a  new  year,  we  should  think  of  the 
good  God  accomplishes  for  us,  hy  means  of  human  society.  This 
sermon  is  not  printed.  In  the  very  morning  of  life,  Jesus  found 
that  he  had  been  consecrated  by  circumcision  to  the  covenant  of 
God.  This  gave  occasion,  in  the  year  1795,  for  shoAving,  How 
the  morning  of  a  new  year  should  be  consecrated  by  a  grateful  recol- 
lection of  the  benefits  conferred  upon  us  by  God,  in  the  morning  of 
life.  Only  eight  days  after  his  birth,  Jesus  felt  the  important  in- 
fluence of  time,  became  a  member  of  the  Jewish  nation,  and  thus 
obtained  a  particular  direction  for  his  education  and. his  destiny. 
This  led  me,  in  the  year  1796,  to  the  rich  position,  that  we  are  the 
children  of  time,  under  the  guidance  of  God.  Jesus,  on  being  cir- 
cumcised, received  his  name.  This  thought  very  naturally  gave 
rise  to  the  position,  that  we  shall  spend  this  year  the  best,  if  we 
esteem  our  name  of  as  much  importance  as  true  Christians  should. 
This  theme  was  treated  of  in  the  year  1797.  Circumcision 
marked  the  reception  of  a  person  into  the  bosom  of  the  Israelitish 
church.  This,  in  1798,  furnished  an  occasion  for  reminding 
Christians  of  their  reception  into  the  bosom  of  Chrisfs  Church, 
From  the  unwavering  faith  with  which,  in  joyful  hope,  the  mo- 
ther of  Jesus,  notwithstanding  her  severe  poverty  and  suflPerings, 
rested  upon  what  had  been  told  her  at  the  very  outset,  by  the  ' 
angel,  respecting  her  son,  occasion  was  taken,  in  1799,  to  describe 
the  victory  of  hope  over  suffering,  and  to  apply  the  lohole  to  enter- 
ing upon  a  new  year.  The  year  1800  closed  the  century.  Now, 
as  the  birth  and  circumcision  of  Jesus  closed  the  preceding  age  of 
the  world,  and  commenced  a  new  one,  entirely  different  from  the 
former,  so,  from  the  peculiarities  which  Jesus  imparted  to  his 
century,  occasion  was  taken  to  show,  Hoio,  by  a  serious  retrospec- 
tion of  the  peculiarities  of  the  departed  century,  we  should  prepar a 
for  the  last  year  of  it.  The  following  year  commenced  the  new 
century.  The  painful,  and,  in  respect  to  the  life  and  preserva- 
tion of  a  new-born  infant,  critical  change,  through  which  Jesua 
was  called  to  pass,  when  only  eight  days  old,  and  by  which  he 


BOO 


LETTER  X. 


was  immediately  bound  to  the  performance  of  very  weighty  duties, 
furnished  an  opportunity  for  exhortations  to  Christian  eariiestness 
ill  entering  upon  a  new  century.  At  the.  beginning  of  the  year 
1802,  the  circumstance,  that  much  of  great  importance  happened 
to  Jesus  during  the  first  eight  days  of  his  life,  and  time,  as  it 
were,  iiurried  away  with  him,  was  taken  up  ;  and  hence,  the  fleet' 
7iess  of  time  ivas  made  the  subject  of  consideration.  It  was,  in- 
deed, a  painful,  but  a  benevolent  duty,  which  subjected  a  child, 
born  of  Jewish  parents,  to  circumcision,  when  eight  days  old. 
From  this  was  drawn  the  position.  How  muchj^eason  have  we,  on 
entering  a  neio  year^  to  bless  the  constraints  of  duty.  The  low  cir- 
cumstances in  which  Jesus  found  himself  at  the  time  of  his  cir- 
cumcision, and  the  laborious  duties  heaped  upon  him,  by  means 
of  this  ordinance,  led,  in  1805,  to  a  consideration  of  the  serious 
aspect  ivhich  this  life  presents  to  every  unconstrained  observer.  By 
means  of  circumcision,  Jesus  was  introduced  into  relations  en- 
tirely new,  and  in  his  circumstances,  unavoidable.  The  inhabit- 
ants of  Saxony  also  found  themselves,  at  the  C(mimencement  of 
1807,  introduced  into  hew  relations  by  means  of  an  important  and 
encouraging  peace,  which  had  been  concluded  on  the  last  week  of 
the  preceding  year.  Serious  reflections  upon  the  new  and  unavoid- 
able relations  into  which  the  new  year  had  introduced  us,  therefore^ 
seemed  to  be  the  most  suitable  to  the  circumstances  of  the  occasion, 
though  all  reference  to  particular  political  relations  was  avoided, 
as  improper.  And  finally,  from  the  fact,  that  he  who  was  circum- 
cised had  a  course  of  life  before  him  full  of  painful  duties,  and 
needed  much  resoluteness  to  perform  them,  occasion  was  taken,  in 
the  year  1808,  to  speak  of  the  presence  of  mind  with  which  we 
should  meet  the  future. 

You  will  observe,  my  dear  friend,  that,  to  discover  these  sub- 
jects, nothing  farther  was  necessary,  than  to  transfer  myself,  as 
much  as  possible,  to  the  circumstances  described  in  the  text,  and 
thus  contemplate  them  in  their  whole  connexion,  and  all  their 
bearings  upon  the  person  and  fate  of  Jesus ;  and,  at  the  same 
time,  with  a  steady  reference  to  the  newyeai,  and  the  existing 
wants  of  my  hearers.  Now,  he  who  proceeds  in  this  way,  when- 
ever a  historical  text  comes  up — who,  if  I  may  so  speak,  knows 
well  how  to  find  his  position  in  two  different  worlds,  that  of  his 
text  and  his  own — will  always  succeed  in  discovering  interesting 
themes.  To  such  a  man  something  will  always  present  itself, 
which  harmonizes  equally  well  with  his  text  and  the  necessities 
of  his  hearers. 

With  this,  a  man  who  would  throw  himself,  as  he  ought  to  do, 
into  all  the  circumstances  of  every  event,  and  reflect  upon  them 
with  success,  must  also  connect  a  diligent  study  of  Biblical  his- 
tory in  general,  and  of  EvangelicpJ  history  in  particular.  A  fre- 
quent and  connected  reading  of  the  Evangelists,  a  careful  compa- 
rison of  their  accounts,  an  accurate  knowledge  of  the  geography 
and  natural  history  of  Palestine,  and  an  intimate  acquaintance 
with  the  circumstances  and  affairs  of  the  age  to  which  the  whole 
Evangelical  history  belongs,  jan  hardly  fail  to  lead  a  man  to  rich 


LETTER  X. 


801 


▼lews  and  subjects ;  especially  if,  at  the  same  time,  he  calls  to  his 
aid  such  works  as  treat  of  Evangelical  history  in  general,  or  of 
particular  parts  of  it,  ^Yith  acuteness  and  happy  effect.  Among 
the  ancient  writers,  there  is  none,  in  my  opinion,  more  deserving 
of  recommendation,  in  this  respect,  than  Chrysostom.  His  homi- 
lies upon  the  Gospels  contain  man}^  excellent  views  and  important 
hints,  which  are  expressly  adapted  to  lead  a  man  on  to  farther 
reflection.  Among  modern  writers,  no  one  has  made  better  pre- 
paration for  the  minister  who  wishes  for  interesting  remarks  upon 
Evangelical  history,  than  Hess,*  upon  it,  in  his  well-known  work. 
In  exhibiting  the  connexion,  the  full  purpose,  the  rich  instruction, 
and  the  impressiveness  and  dignity  of  this  history,  he  evinces  an 
altogether  peculiar  tact,  which  guides  him  with  uncommcm  suc- 
cess, and  often  enables  him  to  make  the  most  important  discoveries 
in  the  smallest  circumstances.  The  Commentary  of  Paulus  upon 
the  Gospels  also  exhibits  many  interesting  views  and  combina- 
tions ;  but  they  are  so  interwoven  and  obscured  with  a  multitude 
of  constrained  and  improbable  suppositions,  as  to  be  undisoover- 
able  without  a  great  deal  of  labor. 

And  now,  as  to  didactical  texts.  The  matter  to  be  treated  of 
in  handling  such  texts,  whether  theoretical  or  practical,  is  some- 
times in  such  a  form,  and  of  such  a  character,  as  to  leave  a  man 
no  choice,  but  to  force  itself  upon  him  as  the  principal  subject  of 
his  discourse,  if  he  would  not  directly  contradict  the  text  itself. 
In  this  case,  every  thing,  as  I  think,  depends  upon  whether  all 
that  is  requisite  for  a  fundamental  treatment  of  this  given  sub- 
ject is  furnished  in  the  text,  and  can  be  deduced  from  it,  without 
feebleness  or  constraint.  If  so,  a  man  must  confine  himself  to  the 
text,  and,  by  a  natural  or  free  analysis,  draw  every  thing  from  it. 
In  this  way,  he  will  gain  from  the  ease  with  which  every  thing  is 
comprehended  and  impressed  upon  the  memory,  and  the  manner 
in  which  the  hearers  are  introduced  to  the  Scriptures,  and  led  pro- 
fitably to  read  them  and  reflect  upon  them.  If  not,  a  man  should 
bring  his  subject  as  far  as  possible  in  connexion  with  the  words  of 
the  text,  and  then  supply  all  deficiencies  from  his  own  meditations. 
The  sermon  delivered  on  the  first  fast  of  the  year  1809  is  an  ex- 
ample of  the  first  kind.  The  subject  of  it,  as  Avell  as  all  the  sub- 
divisions, being  drawn  from  the  text  itself.  The  sermon  which 
was  prepared  for  the  second  fast  in  1808,  and  treats  upon  lukc- 
warmness  in  religion,  is  an  example  of  the  second.  Every  thing 
belonging  to  the  subject  itself  could  not  be  drawn  from  the  text, 
but  it  could  be  easily  supplied  and  brought  in  contact  with  it. 
There  is  also  a  case,  in  which  the  subject  is  so  prescribed  as  not 
to  permit  the  selection  of  another  which  is  appropriate,  especially 
when  the  texts  are  short  and  composed  of  a  few  words  or  verses. 
More  extended  didactical  texts  admit  of  a  greater  range  in  the 
mode  of  treatment.    I  pass  on,  therefore,  to  their  consideration. 

It  is  well  known,  that  most  of  the  lessons  taken  from  the  epis- 
tles constitute  such  copious  didactical  texts.    There  are,  however, 


*  [Uebe/  die  Lehren,  Thaten  und  Schickeale  UDsers  Herrn.J 


502 


LETTER  X. 


even  among  them,  two  classes  of  texts,  to  be  distini^uished  from 
each  other ;  such  as  are  wholly  devoted  to  a  single  subject,  and  such 
as  comprise  several.  To  the  first  class,  for  instance,  belong  the 
epistle  for  the  Sunday  Esto  mihiy  1  Cor.  13,  in  which  the  excellen- 
cies of  Christian  charity  are  extolled;  and  the  'epistle  for  the 
eleventh  Sunday  after  Trinity,  i  Cor.  15  :  1-10,  which  treats  alio- 
gether  of  the  resurrection  of  Christ,  In  handling  such  texts,  if  a 
man  prefers  not  to  select  a  single  circumstance,  and,  omitting  all 
the  rest,  enlarge  upon  it  from  his  own  meditations,  (a  mode  of  ser- 
monizing which  greatly  facilitates  the  minister's  progress,  but 
prevents  him  from  doing  ample  justice  to  his  text,  /  he  must  ad- 
here firmly  to  the  main  contents  of  the  text,  and  carry  out  the 
given  subject  in  a  natural,  or  a  free  analysis.  The  method  of  doing 
this,  agreeably  to  the  natural  order  of  the  text,  may  be  seen,  by 
consulting  a  sermon  upon  a  text  taken  from  one  of  the  epistles, 
and  delivered  in  1806,  on  the  Sunday  Esto  mihi.  The  epistle  for 
the  eleventh  Sunday  after  Trinity,  on  the  other  hand,  must,  if  one 
wishes  to  explain  the  principal  tnought  it  contains,  the  importance 
of  the  resurrection  of  Jesus,  be  subjected  to  2^  free  analysis — a  pro- 
cess which  is  illustrated  by  a  sermon  delivered  this  same  year, 
upon  this  portion  of  Scripture. 

The  minister,  however,  has  to  contend  with  far  more  difficul- 
ties, in  handling  those  didactical  texts  which  contain,  as  it  were, 
a.  collection  of  subjects  which  do  not  properly  belong  together. 
Most  of  the  sermons  upon  texts  selected  from  the  epistles  will  show 
any  man  who  examines  them,  the  advantages  to  be  derived  from 
selecting  one  of  the  subjects  contained  in  such  a  text,  and  neglect- 
ing all  the  rest.  This  class  of  texts  is  commonly  treated  of  agree- 
ably to  this  very  easy  method.  If,  however,  a  man  wishes  to  do 
more  justice  to  his  text,  and  employ  it  in  its  whole  extent,  he  must 
endeavor  to  obtain  a  general  head  under  which  all  the  particulars 
of  it  can  be  conveniently  arranged  in  an  easy  and  agreeable  con- 
nexion. The  mode  of  doing  this,  I  have  endeavored  to  show,  in  a 
sermon  upon  a  text  taken  from  one  of  the  epistles,  and  delivered 
in  the  year  1806.  As  this  manner  of  handling  texts  taken  from 
the  epistles  has  been  well  treated,  and  judiciously  and  acutely  ex- 
plained, especially  by  the  Rev.  Mr.  Nebe,  the  only  fault  with 
whose  essay  upon  the  subject  I  have  to  find,  is,  his  extravagant 
praise  of  myself,*  you  will  permit  me,  my  friend,  to  confine  my- 
self to  a  very  few  remarks. 

Many  a  text  which  appears  very  barren  in  itself  considered,  is 
rendered  very  rich  and  productive,  as  soon  as  it  is  connected  with 
a  general  subject,  drawn  from  an  extended  view  of  it,  and  the 
connexion  in  which  it  stands.  I  have  handled  the  difficult  epistle 
for  the  Sunday  of  Laetare,  Gal.  4  :  21-31,  in  this  way ;  and  it  is 
evident,,  at  first  glance,  that  the  principal  subject  of  my  discourse 
is  perfectly  agreeable  to  the  text,  and  yet  sufficiently  interesting, 
to  be  treated  of  in  detail. 


*  This  essay  is  to  be  found  in  the  third  part  of  the  26th  volume  of  the  Nenes  Journal 
fUr  Prediger,  S.  257  flf. 


LETTER  X. 


508 


What  I  said  a  little  back,  respecting  the  necessity  of  transfer- 
ring one's  self  to  the  circumstances  of  time  and  place  connected 
with  the  text,  and  conceiving  them  to  be  passing  before  his  eyes, 
in  order  to  obtain  correct  views  respecting  it,  is  also  true  with  re- 
gard to  didactical  texts.  If,  for  instance,  a  man  is  able  to  imagine 
all  the  circumstances  present  under  which  an  apostle  wrote  a  text, 
taken  from  one  of  his  epistles,  it  will  be  easy  for  him  to  discover 
the  general  truth  to  which  the  particular  event  narrated  belongs  ; 
and  by  abstracting  this  truth  from  it,  he  will  be  able  to  make  a 
profitable  use  of  the  various  parts  and  representations  of  the  text. 
The  Sermon  delivered  on  the  eleventh  Sunday  after  Trinity,  from 
the  Epistle  1  Cor.  9  :  6-13,  affords  the  best  illustration  of  this 
point. 

This  lively  conceiving  of  the  circumstances  to  be  present,  under 
which  the  apostles  wrote  their  letters  and  sent  them  to  the  churches, 
is  also  adapted  to  lead  a  man  to  general  ideas  under  which  to 
arrange  and  connect  together,  in  an  appropriate  manner,  all  the 
rarious  contents  of  a  text.  The  twelfth  chapter  of  the  epistle  of 
Paul  to  the  Christians  at  Kome  is  well  known  to  be  divided  into 
three  lessons,  which  must  be  explained  on  the  first,  second,  and 
third  Sunday  after  the  feast  of  Epiphany.  At  the  first  glance,  this 
chapter  appears  to  contain  a  multitude  of  admonitions  and  moral 
precepts  having  but  little  connexion  with  each  other,  and  that  alto- 
gether of  an  incidental  character.  If,  however,  a  man  imagines 
himself  altogether  in  the  condition  of  the  apostle  ;  if  he  asks,  why 
the  apostle  made  exactly  these  suggestions  and  admonitions,  and 
no  others  ;  if  he  only  endeavors  to  ascertain,  whether  they  had 
reference  to  the  condition  of  Christians  in  that  place,  and  their 
relations  to  the  other  parts  of  the  world,  it  will  soon  be  made  to 
appear,  that  the  object  which  the  apostle  had  before  him  was,  the 
peculiar  and  decided  character  which  the  Gospel  gave  to  those  who 
embraced  it;  thus  rendering  them  the  choicest  men  of  the  age.  If 
any  one  comprehends  this  general  idea,  he  will  discover  the  order 
and  connexion  which  prevails,  at  a  single  glance.  He  will  per 
ceive,  that,  in  the  first  lesson,  Christians  are  distinguished  from 
the  rest  of  the  world  hy  being  members  of  a  church;  in  the  second, 
by  their  noble  personality  ;  and  in  the  third,  by  their  excellencies. 

But  enough,  upon  this  subject.  I  may  ask  your  pardon,  my 
dear  friend,  for  having  entered  into  such  a  detailed  explanation 
of  my  usual  manner  of  inventing  themes.  Had  you  known  how 
talkative  I  should  be  upon  this  subject,  you  would  scarcely  have 
mentioned  it.  If,  however,  I  have  said  any  thing  which  will  be 
of  use  to  young  ministers,  I  am  certain  before  hand  of  yrur  indul- 
gence.   Farewell.  • 


604 


LETTER  XI. 


LETTER  XI. 

Many  object  to  the  logkiil  arraiagement  of  sermons  —  Answered  —  The  arrangemctti 
should  not  be  concealed  —  Points  out  faulty  arrangements  in  his  sermons— WamI 
young  preachers  against  too  great  attention  to  arrangement  —  Against  uniformity 
of  arrangement. 

My  Dear  Friend  — 

You  are  right  in  expecting  me  now  to  give  you  a  more  exten- 
sive account  of  the  arrangement  and  construction  of  my  sermon's. 

I  have  already  told  you  how  I  was  led  to  the  habit  of  planning 
my  sermons  with  great  strictness  and  precision,  according  to  the 
rules  of  logic.  This  close  and  sometimes  almost  painful  adherenciB 
to  order  and  arrangement,  from  the  manner  in  which  my  intellec- 
tual powers  were -formed  and  developed,  became  to  me,  as  you 
will  observe,  like  a  second  nature.  The  perverseness  of  my 
memory,  of  which  I  have  already  spoken,  rendered  it  very  diffi- 
cult for  me  to  get  words  and  phrases  by  heart,  or  any  thing  but  a 
Btrictly  connected  and  methodically  arranged  series  of  thoughts. 
I  was  obliged,  therefore,  as  a  matter  of  necessity  entirely  inde- 
pendent of  my  will,  to  pay  attention  to  order.  And  finally, 
having,  as  I  told  you  above,  after  many  years  of  experience, 
found  it  of  great  utility  for  a  man  to  make  his  hearers  acquainted 
with  the  several  principal  steps  by  which  his  discourse  advances, 
I  am  convinced,  that,  upon  the  whole,  it  is  necessary  and  bene- 
ficial for  him  to  give  every  sermon  a  logical  arrangement,  and  a 
firmly  connected  and  easily  remembered  plan,  in  order  that  thus, 
attentive  hearers  may  know  distinctly  of  what  the  discourse  treats, 
and  be  able  to  give  an  account  of  it  after  it  is  delivered. 

I  am  well  aware,  that  objections  have  been  made  to  this  manner 
of  sermonizing.  Many  preachers  who  would  fain  be  looked  upon 
as  great  orators,  are  of  the  opinion,  that  it  is  at  variance  Avith  the 
laws  of  eloquence,  to  bind  one's  self  in  logical  fetters,  and  altoge- 
ther incompatible  with  that  free  soaring  of  thought,  that  fiery 
vehemence,  with  which  the  orator  must  express  himself.  I  have 
only  to  reply,  that  strict  order  in  a  discourse  is  not  only  consistent 
with  the  idea  of  genuine  eloquence  which  I  drew  from  the  an- 
cients, and  stated  above,  but  absolutely  indispensable  to  it. 
Have  not  those  gentlemen,  then,  who  would  fain  be  considered 
as  Demostheneses  and  Ciceros  in  the  pulpit,  (for  I  take  it  for 
granted  th^t  they  have  made  themselves  familiar  with  these  won- 
derful men,  and  read  their  works  for  themselves,)  attentively  ob^ 
«erved  with  what  accuracy,  art,  and  constant  reference  to  the  spe- 
cific object  before  them,  they  arranged  their  discourses,  and,  by 
disposing  of  the  several  parts  agreeably  to  their  relative  import- 
ance, endeavored,  by  the  happiest  means,  to  render  them  useful 
and  productive  of  the  intended  effect  ?  Of  the  particular  rules 
for  arrangement  laid  down  by  all  rhetoricians,  and  the  earnest- 


LETTER  XI. 


505 


ness  with  which  attention  to  order  is  recommended,  I  will  hero 
say  nothing.  In  general,  however,  people  are  acquainted  with 
the  so-called  fiery  and  overpowering  eloquence  of  the  ancients 
only  by  hearsay  ;  and  hence,  they  confound  it  with  the  irregular, 
half-poetical,  and  chattering  declamations  of  the  would-be  orator? 
of  modern  times,  which  rush,  as  it  were,  from  one  thing  to  ano- 
ther, and  would  cease  to  be  overpowering,  that  is,  puzzling,  if 
reduced  to  logical  order.  And  who,  let  me  ask,  among  modern 
orators,  has  paid  stricter  and  more  careful  attention  to  order,  than 
the  most  celebrated  preachers,  as  Saurin,  Bourdaloue,  Massillon, 
Blair,  for  instance,  and  others ;  and  yet  no  one  accuses  these  men 
of  being  destitute  of  vehemence  and  strength.  Whether  we  look, 
therefore,  to  the  nature  of  the  case,  or  .to  the  best  examples  of 
every  age,  it  is  as  clear  as  the  sun,  that  the  rules  of  oratory  not 
oni;y  permit  an  accurate  arrangement  of  what  a  man  has  to  say, 
but  absolutely  demand  it. 

But  a  sermon,  continues  one,  should  not  consist  of  dry  specu- 
lation, or  cold  instruction  for  the  intellect.  Whatever  a  man 
says  in  the  church  should  excite  and  cherish  religious  feeling, — 
should  operate  upon  the  heart,  and  awaken  pious  emotions, — 
should  exalt  the  hearers  above  the  affairs  of  time  and  sense,  and 
fill  them  with  a  holy  ardor  for  what  is  divine  and  eternal.  Now, 
what  is  less  adapted  to  eff*ect  this  great  object,  than  a  scholastic 
declamation  carefully  cut  out,  and  arranged  according  to  the  rules 
of  art  ? 

In  reply  to  this,  in  the  first  place,  it  may  be  observed,  that  to 
impart  instruction  ha«  at  all  times,  and  with  justice,  been  looked 
upon  as  the  principal  object  of  preaching;  and  hence,  the  preacher 
has  been  called  the  teacher  of  the  Gospel.  He  who  banishes  in- 
struction from  the  pulpit,  and  attempts  to  reduce  every  thing  to 
the  excitement  of  emotion,  robs  the  ministerial  office  of  a  great 
part  of  its  usefulness,  and  deprives  the  great  mass  of  the  people 
of  almost  every  opportunity  for  the  enlargement  and  correction 
of  their  religious  knowledge.  Moreover,  I  must  absolutely  deny 
the  possibility  of  a  man's  exciting  religious  feeling,  and  render- 
ing it  salutary  and  productive  of  exalted  effects,  otherwise  than 
by  commencing  with  convincing  instruction,  and  taking  the  way 
through  the  intellect  to  the  heart.  All  his  efforts  to  raise  emo- 
tion by  operating  upon  the  imagination,  will  result  in  inflaming 
it  and  enkindling  a  wild-fire,  which  can  prove  of  no  advantage 
to  genuine  piety,  and  may  positively  injure  it.  A  religious  emo- 
tion, to  be  salutary  and  improving,  and  in  a  rational  and  profit- 
able manner  effect  the  exaltation  of  the  mind,  must  be  founded 
upon  a  lively  perception  of  important  truths  vividly  represented. 
Indeed,  it  is  impossible  to  conceive  of  a  discourse  which  shall,  in 
reality,  take  hold  of,  awaken,  and  inspire  the  man,  and  prepare 
the  way  for,  and  raise,  the  emotions  of  the  heart,  without  instruc- 
tion. Now,  as  this  instruction  will  produce  the  most  effect,  if  de- 
livered with  clearness  and  proper  arrangement,  it  is  impossible  to 
see  why  strict  method  should  not  be  combined  with  the  object  of 
affecting  the  heart. 
43 


506 


LETTER  XI. 


While  yoii  are  meditating  upon  a  subject,  then,  some  one  will 
Bay,  let  every  thing  be  arranged  in  its  proper  place ;  but  when 
you  come  to  write  it  out,  and  dress  up  this  skeleton  with  skin  and 
flesh,  carefully  conceal  the  various  parts  from  the  audience  ad- 
dressed, and  then,  their  eyes  will  not  discover  a  skeleton  without 
spirit  and  life. 

Let  me  tarry  awhile  at  the  image  which  lies  at  the  foundation 
of  this  remark.  Nature  does,  indeed,  cover  up  the  bony  fabric 
of  a  beautiful  body  with  tender  parts  of  various  kinds,  and  there- 
by impart  to  it  those  powerful  charms  by  which  it  allures  the 
beholder;  but  does  she,  in  so  doing,  reduce  it  to  a  mass  of  flesh, 
and  make  it  impossible  for  us  any  longer  to  distinguish  its  single 
parts  and  members,  discover  their  relation  to  each  other,  or  pomt 
out  their  joints?  On  the  other  hand,  is  not  this  bony  fabric, 
which  constitutes  the  firm  basis  of  the  whole,  so  completely  visi- 
ble, that  one  can  readily  see  where  each  member  begins  and  ends, 
and  how  they  are  all  connected  together ;  and  is  it  not  this  appro- 
priate and  natural  compactness,  and  these  regular  proportions, 
which  render  a  beautiful  form  so  pleasing?  Now,  to  continue 
the  image  employed,  a  discourse,  the  whole  organization,  and  the 
skeleton  of  whose  thoughts  are  concealed  by  the  manner  in  which 
it  is  written  out,  and  the  language  in  which  it  is  clothed,  will  not 
constitute  a  beautiful  body,  full  cf  life  and  motion,  but  can  be 
looked  upon  as  nothing  more  than  an  unformed  and  helpless  mass 
of  flesh,  which  cannot  be  made  into  any  thing,  or  be  reckoned 
among  any  known  class  of  forms.  This,  indeed,  is  the  impression 
which  such  discourses  ordinarily  leave  behind  them.  One  who 
listens  to  them,  hears  much  that  is  beautiful,  but  he  cannot  tell 
definitely  in  what  it  consists,  and  is  unable  to  reduce  it  to  any 
clear  and  distinct  shape.  I  cannot  persuade  myself  that  such  dis- 
courses ever  accomplish  any  good. 

Pardon  my  prolixity,  my  dear  friend,  in  speaking  of  this  sub- 
ject. You  agree  with  me  in  the  opinion,  that  every  good  sermon 
must  be  founded  upon  a  correct,  close,  logical  connexion,  and 
have  often  told  me  that  you  were  highly  pleased  with  the  partica* 
larity  with  which  my  sermons  are  generally  composed,  in  this 
respect.  I  feel  myself,  however,  under  so  much  the  greater  obli- 
gations, not  only  honestly  to  point  out  some  errors  into  which  I 
have  fallen  in  regard  to  arrangement,  but  expressly  to  guard 
young  ministers  against  them. 

Far  oftener  than  I  could  wish,  the  fundamental  divisions  of  my 
sermons  are  such  as  can  in  no  wise  be  justified  by  the  rules  of 
logic ;  or,  to  express  myself  more  correctly,  instead  of  dividing 
the  theme  itself,  I  have  often  arbitrarily  connected  with  it  posi- 
tions which  it  did  not  contain.  The  subject  of  the  sixth  sermon, 
for  instance,  of  the  first  part  of  the  sermons  published  at  Wittem- 
berg,  is  the  following:  How  shall  a  man  conduct  when,  in  his  reli" 
gious  inquiries,  he  is  led  to  strange  opinions?  Now,  the  JfTst  divi- 
sion contains  considerations  respecting  the  nature  and  character 
of  strange  opinions,  and  the  second  shows  how  a  man  should  con- 
duct himself,  when  he  is  led  to  such  opinions.    Now,  it  is  evident. 


LETTER  XI. 


507 


at  first  glance,  that  this  is  not  a  division  of  the  subject,  because 
the  pretended  secoyid  division  comprehends  the  whole  theme,  in 
"which  the  first  is  not  contained.  In  order  to  comprehend  these 
two  divisions,  the  theme  should  have  been  expressed  in  more 
general  terms.  If,  for  instance,  the  discourse  had  been.  Respect- 
ing opinions  in  general  lohich  have  something  strange  in  them^  then, 
the  first  division  would  properly  have  been  employed  in  explain- 
ing their  nature  and  character,  and  the  second,  in  treating  of 
them,  and  giving  them  a  critical  examination.  The  twelfth  ser- 
mon of  the  same  volume  is  headed:  Warnings  against  false  con- 
scientiousness, and  has  three  divisions  ;  the  first  explains  the  na- 
ture of  this  error  ;  the  second,  its  signs  and  effects  ;  and  the  third 
gives  the  reasons  why  it  should  be  avoided.  In  this  case,  the  two 
first  divisions  are  not  contained  in  the  theme,  according  to  which, 
I  was  merely  to  bring  forward  warnings  against  this  error,  while 
the  third  is  the  theme  itself.  Had  the  theme  been  expressed 
thus :  Respecting  false  conscientiousness,  then  the  three  preceding 
divisions  would  have  sustained  a  proper  relation  to  it ;  and  I 
should  have  had  to  consider  the  nature  of  false  conscientiousness, 
its  characteristics,  and  its  injurious  effects.  The  third  sermon  for 
the  year  1798  treats  of  the  following  subject:  From  the  unexpected 
discovery  of  good  qualities  in  others,  we  should  draw  nourishme^d 
for  our  own  philanthropy.  As  this  position  is  a  theorem  which 
required  proof,  it  was  incapable  of  division,  and  admitted  of  no- 
thing more  than  an  enumeration  of  the  reasons  brought  forward 
in  its  support.  I  have  divided  it,  however,  and,  contrary  to  all 
the  rules  of  logic,  in  the  first  division,  given  illustrations  of  the 
unexpected  discovery  of  good  qualities  in  others,  of  which,  how- 
ever, there  is  no  intimation  in  the  theme  itself ;  and,  in  the 
second,  done  the  only  thing  that  ought  to  have  been  done,  brought 
forward  reasons  in  proof  of  the  main  position.  To  adduce  one 
more  example :  The  eighth  sermon  of  the  second  volume  of  the 
sermons  published  at  Wittemberg,  treats  of  the  position:  Of  what 
importance  should  we  deem  the  thought,  that  eternity  constitutes  the 
exterior  hound  of  every  thing  unstable.  In  dividing  it,  I  enter  into 
an  examination  of  the  meaning,  truth,  and  importance  of  this  posi- 
tion. This,  however,  is  not  a  logical  division,  for  the  first  and 
second  heads  are  not  contained  in  the  theme,  while  the  third  con- 
stitutes the  theme  itself.  It  would  have  been  no  more  than  toler- 
able, had  the  theme  expressed  nothing  but  the  thought  in  general, 
without  any  reference  to  its  importance.  The  examples  now 
brought  forward  will  be  sufficient  to  designate  the  error  I  had  in 
view.  In  them,  as  every  one  will  see,  I  have  so  obviously  contra- 
dicted the  rules  of  logic  in  my  divisions,  as  to  be  incapable  of  ex- 
cuse. That  one  should  occasionally  fall  into  this  error,  in  spite  of 
effort  to  the  contrary,  is  to  be  expected;  but  I  have  fallen  into 
it  so  often,  that  I  am  ashamed  of  it.  Any  one  who  wishes  for 
more  instances  of  the  same  kind,  may  examine  the  second  ser- 
mon of  the  second  volume  of  the  sermons  published  at  Wittem- 
berg, the  seventh  of  the  sermons  of  1797,  the  sixth  and  the 
thirtj'Bevonth  of  those  of  the  year  1798,  and  the  forty-third 


508 


LETTER  XI. 


of  the  year  1799.  Such  being  my  faults  in  this  respect,  I  feel 
tinder  so  much  the  greater  obligations  tu  guard  other«  against 
them. 

Another  fault  exhibited  in  many  of  my  sermons,  is  far  too 
anxious  an  effort  to  divide  them  perfectly  methodically,  and  con- 
nect all  their  parts  closely  together.  From  one  of  my  preceding 
letters  you  have  already  learned,  my  dear  friend,  how  I  came  by 
this  stiff,  scholastic  habit,  and  why  I  have  retained  it  so  long.^  I 
cann^,  by  any  means,  recommend  it  for  imitation;  in  part,  be- 
cauoe  such  laborious  preparations  are  not  necessary  for  accom- 
plishing ihe  main  object  of  preaching;  and  in  part,  and  espe- 
cially, because  it  may  be  productive  of  evil,  in  case  a  man  has 
to  do  with  common  hearers,  who  are  unpractised  in  thinking. 
Examples  of  this  too  great  particularity  in  defining  and  classify- 
ing, are  to  be  met  with  especially  in  my  old  sermons ;  in  those 
which  I  have  written  of  late  years,  I  have  endeavored  to  avoid  it, 
without,  I  hope,  running  into  the  error  of  handling  the  subjects 
which  came  up,  in  a  less  thorough  manner.  Even  here,  also,  for 
the  sake  of  clearness,  it  will  be  necessary  for  me  to  illustrate 
what  I  mean,  by  a  few  examples..  Compare,  therefore,  the  fourth 
sermon  of  the  first  volume  of  the  sermons  published  at  Wittem- 
berg,  which  treats  of  Power  to  control  the  imagination  ;  the  first 
division  of  which  resembles  a  regularly  composed  and  methodi- 
cally divided  fragment  of  a  treatise  upon  psychology.  The  same 
remark  holds  true  of  the  first  division  of  the  seventh  sermon  of 
the  same  volume ;  for  of  what  use  are  all  those  illustrations  re- 
specting the  nature,  classes,  and  origin,  of  pious  emotions  ?  As 
every  body  knows  what  is  meant  by  pious  emotions  in  general, 
could  not  every  thing  necessary  have  been  said  in  a  few  words  or 
periods  ?  In  the  eleventh  sermon  of  the  second  volume,  the  expla- 
nation given  of  the  manner  in  which  God  exhibits  the  internal 
worth  of  creatures  by  external  signs,  is  far  too  circumstantial 
and  scholastic ;  and  all  who  read  it  will  directly  feel,  that  every 
thing  upon  this  part  of  the  subject  might  have  been  said  in  fewer 
"words,  and  far  more  natural  language,  without  doing  any  injury 
to  the  thoroughness  of  the  view.  In  the  first  Whitsuntide  sermon 
of  the  year  1798,  which  treats  of  spiritual  experience,  in  the  first 
art,  far  too  much,  and  not  altogether  appropriate  effort  is  made, 
y  way  of  preparation,  in  what  is  said  with  such  detail  respecting 
general  and  moral  experience,  inasmuch  as  tho  idea  of  spiritual 
experience  would  have  had  sufficient  clearness,  without  all  these 
introductory  explanations.  The  twenty-seventh  sermon  of  1799 
has  not  only  the  error  formerly  alluded  to,  of  not  being  logically 
and  correctly  divided,  but,  in  the  first  part,  is  burdened  with 
illustrations  of  such  ideas  as  are  generally  known,  and  should 
have  been  only  briefly  touched.  That,  in  writing  out  a  sermon, 
every  grand  idea  should  be  rendered  clear  by  correct  definitions, 
is  perfectly  evident ;  otherwise,  a  man  will  not  master  his  sub- 
ject, and  speak  it  with  the  requisite  application.    But  this 


«  gee  Letter  £ightb. 


LETTER  XI. 


509 


logitjal  and  preparatory  labor  does  not  belong  to  the  sermon 
itself,  in  which  every  thing  must  be  intelligibly  represented, 
without  any  pedantic  analysis  of  the  subject.  Young  prea<?hers 
should  be  warned  to  guard  so  much  the  more  against  this 
error,  from  the  fact,  that  a  man  pleases  himself  in  the  thing, 
from  the  appearance  which  it  gives  him  of  philosophical  acute- 
ness,  and  the  opinion  in  which  he  indulges,  that  it  will  increase 
his  authority."^ 

Finally,  I  cannot  deny,  that  far  too  much  uniformity  prevails 
in  the  arrangement  or  division  of  my  sermons  ;  an  objection 
which  has  already,  at  different  times,  been  made  against  them. 
This  uniformity  originated,  in  part,  in  the  nature  of  the  thing. 
A  large  proportion  of  subjects  must  be  divided  alike,  if  treated 
in  the  best  and  most  natural  manner  ;  and  a  man  will  fall  into 
artificialness,  or  fail  to  do  them  justice,  if  he  divides  them  in 
any  other  way.  The  nature  of  the  case,  for  example,  requires 
a  man,  in  every  good  sermon  he  preaches,  to  instruct  the  intel* 
lect  with  reference  to  every  thing  upon  which  he  speaks,  and 
then  apply  the  whole  to  the  improvement  of  the  heart  and  life ; 
or,  which  is  the  same  thing,  the  first  part  should  be  theoretical, 
the  second  practical.  It  is  impossible,  therefore,  to  avoid  the 
frequent  recurrence  of  this  mode  of  dividing  a  sermon  ;  and 
hence,  it  cannot  bo  blamed.  The  same  is  likewise  true  of  cer- 
tain trichotomies  which  are  too  natural  not  to  be  often  employed. 
It  is  very  natural  for  him  who  has  to  speak  upon  an  interest- 
ing subject,  to  explain,  prove,  and  apply »  He  who  treats  of  an 
important  duty  must  in  like  manner,  explain  it,  and  prove  it, 
and  lead  the  way  to  its  practice.  He  who  recommends  a  vir- 
tue, must  give  a  clear  notion  of  it,  speak  of  its  importance, 
and  show  by  what  exercises  one  can  make  it  his  own,  etc.  In 
such  cases,  the  principal  divisions  are,  in  a  manner,  already 
given;  and,  in  handling  such  subjects,  a  man  injures  them, 
rather  than  otherwise,  if  he  attempts  to  divide  them  in  any  other 
manner. 

I  will  not,  by  any  means,  deny,  however,  that  the  divisions 
and  plans  of  my  sermons  are  frequently  uniform,  when  there 
was  room  for  choice  in  the  arrangement ;  and  hence,  when  the 
train  of  thought  would  have  admitted  of  greater  variety.  This 
was  not  only  correctly  remarked  upon,  some  years  since,  by  the 
Rev.  Mr.  Linde,  the  author  of  the  instructive  work  entitled : 
Reinhard  and  Am.mon,  or  Parallel  Sermons  as  a  contribution  to 
Homiletics,  particularly  to  arrangement  and  composition,^  but, 
on  p.  79  ff,  accompanied  with  many  interesting  reflections,  of 
quite  an  indulgent  character  as  regards  myself.  This  uniformity 
in  arrangement  is  well  founded,  if  it  originates  in  a  kind  of  in- 
clination for  symmetry,  which  exerted  so  much  the  more  influ- 
ence upon  myself,  from  the  fact  that  it  proved  so  advantageous 


*  Hence,  Greilinp;     perfectly  correct,  in  warning  ministers  against  a  blind  imitatioa 
of  my  Bennons  in  this  respect.    Theorie  dfer  Popularitat,  S.  113  and  118. 
t  Keinbard  und  Ammon  oder  Predigteu  Parallele,  Kbnigsb.  1800. 

43* 


510 


LETTER  XI. 


to  my  memory,  enabling  me  easily  to  call  to  mind  those  parti 
which  were  thus  accurately  proportioned.  That  I  ever  made 
symmetry,  however,  an  object  of  attention,  at  the  expense  of 
the  subject  itself ;  that,  for  instance,  I  ever  cut  away  parts  which 
belonged  to  the  subject,  or  introduced  parts  entirely  foreign 
from  it,  in  order  to  have  more  or  less  divisions  or  subdivisions 
than  I  deemed  necessary  to  the  harmony  of  the  whole,  is,  at 
least,  a  thing  which  I  am  not  conscious  of  ever  having  done. 
Hence,  instances  are  to  be  found  in  which  this  symmetry  is 
neglected,  as  the  subject  I  was  at  work  upon  required  something 
else :  and  Mr.  Linde,  on  the  82d  page,  has  brought  forward  such 
an  instance.  Hence,  in  my  fast  sermons,  two  of  which  usually 
treat  upon  the  same  text,  the  second  frequently  takes  a  course 
entirely  different  from  the  first,  inasmuch  as  the  subject  which  it 
handles,  which  is  an  application  of  the  theory  explained  in  the 
first,  either  required  or  admitted  a  different  arrangement. 

In  view  of  all  that  has  now  been  said,  I  must  request  young 
preachers  not  to  regard  every  thing  symmetrical  in  my  sermons, 
as  an  excellency  worthy  of  imitation,  without  the  exercise  of 
great  caution.  It  should  be  so  regarded  only  when  this  uni- 
formity of  divisions  and  subdivisions  is  suggested  by  the  sub- 
ject itself,  and  far  more  radical  and  natural,  than  any  other 
would  be.  Where  this  is  not  the  case, — where  a  free  division 
of  the  subject  appears  to  have  the  advantage  of  enabling  a  man 
to  treat  it  in  a  more  thorough  manner,  or  introduce  a  greater 
variety  into  his  discourse,  it  should  certainly  be  preferred.  My 
later  sermons  do,  in  reality,  exhibit  a  greater  degree  of  variety 
than  my  others.  At  least,  I  have  endeavored  to  be  guided,  in 
their  arrangement,  by  the  subject  selected  and  the  principal  divi- 
sions which  naturally  belonged  to  it,  rather  than  an  inclination  to 
symmetry  and  an  artificial  admeasurement  of  divisions  and  subdi- 
visions. But  enough  of  this  thing.  Permit  me,  my  dear  friend, 
in  my  next  letter,  to  give  you  some  account  of  the  composition 
and  execution  of  my  sermons,  and  draw  these  confessions  to  a 
close.  Farewell.* 


*  [Many  excellent  remarks  upon  the  arrangement  of  Reinhard's  sermons  might  here 
be  added  from  others,  particularly  Tzschirner's  Briefe,  etc.,  but  brevity  forbids.  Thil 
ast  work,  upon  the  whole  subject  of  these  letters,  is  well  wort}*  y  of  being  read.l 


LETTER  XII. 


5n 


LETTER  XII. 

Bpcftks  of  the  composition  of  bis  sermons  — Their  defects  —  Not  adapted  to  country 
congregations  —  Examples — Difference  of  ancient  and  modern  eloquence  —  Has 
used  some  figures  of  speech  too  often  —  Failed  of  easy  transitions  —  Of  a  correct  use 
of  pronoun.^  — Criticisms  —  Of  publishing  a  selection  of  his  sermons. 

My  Dear  Friend  — 

There  is  one  subject  to  speak  of,  namely,  the  composition  of 
my  sermons,  or  what  the  ancient  rhetoricans  called  elocution  ; 
and  hence,  their  style.  It  is  a  subject  of  which  much  might  be 
said.  You  will  permit  me,  however,  to  treat  it  with  brevity,  and 
take  notice  only  of  their  defects  or  imperfections  in  this  respect, 
or  at  least,  of  what  I  do  not  wish  to  have  imitated  before  mixed 
assemblies  or  country  churches.  In  the  first  place,  I  must  confess 
in  general  terms,  that  I  have  never,  as  yet,  been  able  entirely  to 
satisfy  myself  in  regard  to  the  elocution  of  my  sermons.  Indeed, 
I  have  never  been  able  to  devote  so  much  time  and  labor  to  them, 
as  is  requisite  to  perfect  diction.  It  is  impossible  for  him,  who, 
under  a  pressure  of  business  and  amidst  unavoidable  disturb- 
ances, is  obliged  to  preach  once  every  week,  and  occasionally 
oftener,  to  produce  any  thing  very  excellent  in  its  kind.  Under 
such  circumstances,  one  cannot  find  time  for  the  multa  litura  in 
which  alone  excellence  can  originate,  there  often  being  scarcely 
enough  left  for  writing  down  what  a  man  wishG©  to  say  upon 
paper.*  Hence,  whenever  I  read  my  sermons  with  critical  accu- 
racy, in  the  style  and  dress,  I  every  where  discover  imperfections 
and  defects  which  might  have  been  avoided,  had  I  possessed  more 
time,  or  been  able  to  work  them  over  and  improve  them.  Did 
these  imperfections  consist  merely  in  my  occasionally  commencing 
a  sermon  with  two  or  three  short  syllables,  as  has  justly  been 
objected  to  them  by  Grafe,t  I  should  comfort  myself  with,  the 


*  [What,  then,  must  be  said  of  writing  three  sermons  a  week,  under  a  pressure  of 
other  parochial  duties?  Where  is  there  any  time  left  for  thought,  rhetorical  prepara- 
tion, and  holy  communion  with  God?  Besides,  is  it  not  as  well  to  preach  extempore, 
as  to  read  a  sermon  writte.n  extempore?  To  come  at  the  point  at  once:  Should  not 
the  grand  object  of  an  education  be,  to  enable  a  man  to  pour  forth  the  rich  treasure;* 
of  his  own  mind  into  the  minds  of  others,  without  being  subjected  to  the  slavish  neces- 
sity of  writing  them  down  in  the  first  place?  True,  it  is  an  object  of  great  elevation 
and  difficult  attainment.  Nothing  but  deep  practical  thinking,  close  attention  to  phi- 
losophy, intimate  acquaintance  with  the  human  heart,  susceptibility  of  emotion,  aj)d  a 
thorough  knowledge  of  langua<re,  will  enable  one  to  reach  it;  but  does  not  the  cause 
of  truth  require  every  student  for  the  ministry  to  make  the  effort?  Once  attained, 
what  power  would  it  put  into  his  hands!  All  the  time  now  devoted  to  the  mechanical 
process  of  writing,  might  then  be  devoted  to  energetic  thinking;  and  looks,  actions, 
tones  of  voice,  nay,  eloquence  herself,  be  brought  to  the  minister's  aid.  Then,  we  might 
expect  him  to  catch  the  inspiration  of  th<^  revivals  which  now  light  up  the  church,  and 
bfigin  to  roll  their  influence  over  the  world;  and  hear  him  speak  in  the  pulpit,  not  liku 
a  timid  child,  afraid  of  oTending  his  audienre,  wit  h  his  head  pouring  over  his  notes,  but 
like  an  ambassador  of  God,  full  of  awful  solemnity,  with  a  message  fresh  from  the  por- 
tals of  heaven.] 

t  See  his  Anweiaung  zum  Rhytmus  in  homiletischer  und  liturgischer  Hinsicht,  Si. 


512 


LETTER  XII. 


reflection,  that  such  a  master  as  Cicero  commenced  a  powerful 
oration  with  veaio*  The  defects  of  which  I  speak  are  of  a  far 
higher  character.  They  may  be  stated,  in  general  terms,  as  fol- 
lows :  The  expression  is  not  always  as  excellent,  definite,  and 
intelligible,  as  it  ought  to  be,  is  not  rich  enough,  and  does  not 
contain  sufficient  variety.  Sometimes  it  is  too  brief,  and  not 
sufficiently  clear ;  at  others,  it  is  too  verbose,  and  contains  some- 
thing that  is  superfluous.  It  is  often  destitute  of  that  easy  move- 
ment, that  ready  flow,  in  which  every  thing  seems  to  spring  natu- 
rally forth  of  itself.  Sometimes  the  ear  is  off'ended  by  a  disagree* 
able  location  of  the  words ;  at  others,  it  is  displeased,  or  filled 
with  one  that  is  defective.  And  finally,  the  transition  from  one 
part  to  another  is  not  always  sufficiently  easy  and  natural,  too 
often  recurs,  and  exhibits  too  great  an  appearance  of  uniformity. 
Permit  me,  my  dear  friend,  to  make  a  few  definite  remarks  re- 
specting these  several  points  of  complaint,  without  pretending  to 
follow  the  order  in  which  they  have  been  named.  That  the  dic- 
tion of  my  sermons  does  not  always  possess  that  clearness  and 
simplicity  which  it  ought  to  ;  that  I  have  made  use  of  a  multi- 
tude of  words  and  phrases  which  can  be  understood  only  by  those 
who  are  acquainted  with  our  book  language,  or  at  least,  by  those 
who  have  had  some  degree  of  scientific  education,  I  willingly 
admit.  I  will  go  so  far  as  to  confess  that,  in  view  of  my  rela- 
tions, and  the  churches  before  which  I  had  to  preach,  I  considered 
myself  not  only  authorized,  but  in  a  manner  obliged,  to  make  use 
of  this  style  and  language. 

At  Wittemberg,  I  preached  in  the  University  Church,  and  most 
of  my  common  hearers  were  learned  men  and  students.  In  ad- 
dressing this  audience,  of  course,  I  could  make  use  of  many  repre- 
sentations, expressions,  and  figures  of  speech,  which  would  have 
been  altogether  improper  before  any  other ;  and  being  in  the 
habit  of  using  scientific  expressions  during  the  whole  week,  it 
was  natural  for  me  to  introduce  them  into  the  discourses  I  wrot-e 
for  the  Sabbath.  In  Dresden,  I  was  placed  over  a  church  which 
was  either  composed  of  well-educated  men,  or  such  as  were  ac- 
quainted with  our  best  writers ;  and  hence,  in  addressing  it,  I 
was  at  liberty  to  make  use  of  the  book  language,  and  a  style  alto- 
gether above  the  comprehension  of  common  people.  Indeed,  I 
was  obliged  to  do  so,  or  create  displeasure  or  o^quqq, 

I  hope,  however,  that  no  one  will  think  of  writing  and  speaking 
as  I  did,  who  has  to  address  a  very  mixed  assembly,  or  merely 
country  people.  I  am  altogether  opposed,  indeed,  to  that  false 
clearness  and  simplicity,  in  which  a  man  speaks  to  grown  per- 
eon'?  as  children,  and  degenerates  into  what  is  fiat  and  vulgar 
The  preacher  should  not  lower  himself  down  to  the  vulgar  capaci- 
ties of  the  populace,  but  he  should  elevate  his  hearers  to  himself; 
and  hence,  at  all  times  avail  himself  of  a  serious,  dignified,  and 
select  diction.  In  so  doing,  however,  he  must  avoid  those  turns 
and  expressions  with  which  ignorant  or  pc^rly^educated  people 


♦  Compare  Accusationig  in  C.  Verrem,  lib.  IV. 


LETTKR  XTT. 


513 


can  connect  no  ideas,  or  only  wrong  ones,  and  make  use  of  those 
which  are  well  known,  or  exactly  describe  the  thing  intended. 
An  example  will  best  illustrate  what  I  mean. 

The  thirtieth  Sermon  of  1799  treats  of  the  theme :  Hoio  Chris* 
tians  should  regard  their  location  in  time.  In  this  case,  the  sub- 
ject is  not  expressed  in  language  sufficiently  clear.  A  common 
person  will  not  know  what  to  make  of  the  clause,  his  location  in 
time.  For  such  an  one,  the  theme  should  have  been  thus  ex- 
pressed :  Hoio  Christians  should  regard  the  time  in  lohich  God 
permits  them  to  live.  In  my  examination  and  illustration  of  this 
theme,  I  have  used  a  multitude  of  turns  and  expressions  which 
can  be  understood  only  by  well-educated  people.  For  instance, 
in  ihe  introduction,  I  have  personified  time,  and  called  upon  her 
children  for  that  help,  which,  in  common  language,  should  be 
sought  for,  from,  and  ascribed  to  God ;  and  used  the  phrases : 
Periode  der  vergaiigenheit  —  unter  den  Bedingungen  der  Zeit  stehen 
—  die  Zeit  nimmt  uns  nicht  wieder  aiif,  wenn  wir  uns  ikr  einmal 
entzogen  hahen  —  schwdrmerische  Seher  —  ihre  Periode  soil  voriiher 
seyn,  u,  s,  vj., which  are  altogether  above  common  intellects;  and 
the  body  of  the  sermon  is  full  of  instances  of  this  kind,  and  if  any 
one  wishes  to  find  a  passage  in  which  they  are  heaped  together  in 
great  abundance,  he  may  consult  the  first  subdivision  of  the  third 
part, .commencing :  Vei'hlendung  nehne  ich  den  Stolz,  and  ending: 
dieser  Stolz  ist  wahre  Verblendung.  The  subjects  of  this  subdivi- 
sion are  sufficiently  intelligible  for  any  country  village ;  but  they 
are  treated  of  in  such  language,  that  I  have  no  idea  they  would 
be  understood,  if  declaimed  to  such  a  village  by  a  rapid  speaker. 
In  short,  should  I  accurately  examine  this  sermon,  I  should  find  a 
multitude  of  words,  like  strange  coin,  altogether  unknown  to  the 
common  people,  having  never  been  in  circulation  among  them.  I 
have  said  enough,  however,  to  show,  that,  as  I  did  not  write  for  a 
country  congregation,  my  sermons  are  not  intelligible  to  all,  and 
hence,  are  by  no  means  to  be  imitated  by  those  who  preach  to 
country  people.* 

And  here  I  must  make  some  remarks  respecting  a  difference, 
as  I  think,  to  be  noted,  between  ancient  and  modern  eloquence. 
The  ancient  orator,  strictly  speaking,  never  addressed  a  mixed 
assembly.  His  hearers  had  an  equal  degree  of  education,  as  re- 
garded the  main  subject,  and  were  alike  acquainted  with,  and 
interested  in,  the  point  in  question,  respecting  which,  as  it  was  a 
matter  purely  of  common  life,  they  believed  themselves  equally 
competent  to  decide.  He  was  not  merely  at  liberty,  therefore, 
but  he  was  obliged  to  use  those  expressions  only  which  were  gene- 
rally known  and  commonly  employed  ;  and  the  amount  of  words 
in  circulation  were  amply  sufficient  to  enable  him  to  say  what- 
ever he  wished.  Had  he  used  poetical  forms  or  philosophical 
expressions,  he  would  have  been  ridiculed,  as  he  would  have  de- 
parted from  the  practices  of  common  life  without  any  just  occa- 

•  The  Remarks  of  Groilincr,  Von  der  htihern  und  niedern  Populnritat,  in  the  work 
tixwdj  quoted :  TUeorie  der  Popularit&t,  §  51  S.  97  ff,  are  well  worth  attttntioiL 

2a 


514 


LETTER  XTT. 


sion  whatever.*  With  the  modern  orator,  and  especiallj  the 
preacher,  every  thing  is  different.  The  art  of  printing,  by  the 
facility  with  which  it  spreads  all  kinds  of  writings  abroad,  lias, 
in  modern  times,  formed  a  reading  public,  as  it  is  called,  of  which 
the  ancients  were  totally  ignorant.  When  writers  sought  to  im- 
part every  thing  to  this  public  which  could  be  interesting  to  man, 
and  began  even  to  reduce  the  abstract  sciences  to  a  popular  form, 
they  were  obliged  to  form  a  language  altogether  peculiar,  and 
entirely  different  from  that  used  by  the  mere  speaking  and  talk- 
ing public,  and  which,  as  it  is  to  be  met  with  only  in  books,  may 
with  propriety  be  called  the  hook  language.  Hence,  originated 
necessities  which  threw  the  modern  orator,  and  especially  the 
preacher,  into  an  embarrassment,  of  which  the  ancient  orators 
knew  nothing.f  If,  for  instance,  the  preacher  makes  use  altoge- 
ther of  those  expressions  which  are  universally  known  and  em- 
ployed in  common  life,  he  offends  what  is  called  the  reading  pub- 
lic,— a  class  of  people  accustomed  to  a  language  of  a  higher  cast, 
which  they  have  acquired,  if  in  no  other  way,  by  reading  novels 
and  romances,  and  who,  of  course,  look  upon  the  preacher^s  lan- 
guage as  too  vulgar, — and  hence,  cannot  endure  it.  If,  on  the 
other  hand,  the  preacher  uses  the  book  language,  or  mingles  it 
with  the  other,  he  renders  himself  unintelligible  to  those  who  do 
not  read,  and  addresses  himself  to  them  in  words  and  phrases  in 
which  they  cannot  think.  Such  being  the  embarrassing  and  con- 
flicting wants  and  demands  of  the  modern  world,  it  is  almost  im- 
possible for  a  man  to  do  justice  to  every  individual  of  a  very  mixed 
audience,  composed  of  the  learned  and  the  unlearned.  At  least. 
I  am  certain  that  I  should  not  succeed  in  attempting  to  pursue  a 
middle  course,  which,  while  it  pleased  the  educated,  should  be  in- 
telligible to  the  uneducated.  Hence,  I  have  ever  considered  it  as 
a  cause  of  great  congratulation,  that  my  public  audiences  have 
always  been  of  a  uniform  character,  and  well  acquainted  with  the 
book  language.  This  fact  has  justified  me  in  writing,  nay,  obliged 
me  to  write,  as  I  have  done ;  whereas,  if  I  had  been  a  country 
minister,  or  obliged  to  preach  to  mixed  assemblies,  I  should  have 
proceeded  in  a  manner  entirely  different,  and  endeavored  to  use 
the  language  between  those  two  extremes,  of  which  I  have  already 
spoken.  With  these  remarks  before  them,  intelligent  hearers  will 
not  find  it  difficult  to  ascertain  what  parts  of  my  sermons  are  not 
written  in  a  sufficiently  popular  style,  and  hence,  what  parts  and 
phrases  they  should  by  no  means  think  of  imitating. 

One  of  the  great  faults  of  my  sermons  is  a  too  frequent  use  of 
certain  figures  of  speech,  especially  the  interrogation.  It  does, 
indeed,  give  a  discourse  more  vivacity  and  impression,  to  trans- 
form those  positions  which  the  preacher  deems  of  especial  import- 
ance to  the  hearers  into  questions,  addressed  immediately  to  the 


*  Hence,  the  reason  why  Cicero  made  so  many  apoloories  whenever  he  wished  to  use 
philosophical  and  scientific  expresi^ions.  See  Pro  Archia  Poeta,  c.  2;  also  the  conclu* 
ei(»ft  of  this  Oration,  and  Pro  Murena,  c.  29. 

t  Chrysostom,  however,  early  began  to  complain  of  something  of  the  same  kind.  D* 
flaetrdot.  1.  V.  o.  1.  s«qq. 


LETTER  XII. 


515 


decision,  as  it  were  of  their  judgments.  But  T  cannot  deny,,  that 
I  have  sometimes  introduced  this  mode  of  speech  where  it  was  in- 
appropriate, and  every  thing  would  have  been  better,  categori- 
cally expressed.  Besides,  the  too  frequent  use  of  this  figure 
creates  a  uniformity  which  is  disagreeable.  Indeed,  a  man  who 
makes  a  too  frequent  use  of  the  interrogation  will  fail  of  accom- 
plishing his  object.  The  very  fact,  that  it  is  often  introduced  and 
rendered,  as  it  were,  common,  will  deprive  it  of  all  effect.  That 
it  increases  the  difficulty  of  uttering  a  discourse,  and  occasions  a. 
greater  exertion  of  the  lungs,  I  will  not  even  mention.  Here  and 
there  I  have,  also,  too  frequently  introduced  the  exclamation.  I 
believe  however,  that  I  have  made  a  bad  use  of  this  figure,  less 
frequently  than  of  the  other. 

Th«  art  of  making  the  transitions  from  one  division  or  subdivi- 
eion  to  another,  in  a  natural  and  easy  manner,  has  something  in 
it  altogether  peculiar.  These  transitions  may  be  compared  to  the 
joints  of  a  body.  Without  joints 'the  body  would  be  stiff  and  help- 
less, and,  without  those  of  sufficient  pliability,  be  racked  with 
every  movement.  That  I  have  taken  great  pains  to  connect  the 
parts  of  my  sermons  together  in  a  natural  and  easy  manner,  is  a 
thing  of  which  I  am  perfectly  conscious.  I  have  never  succeeded, 
however,  in  doing  justice  to  m  \'sclf  in  this  respect.  On  the  other 
hand,  the  transitions  of  many  of  my  sermons,  are  not  only  some- 
times unnatural  and  constrained,  but  often  too  uniform.  The 
former  appears  to  mc  to  be  frequently  the  case  with  the  connex- 
ions of  the  grand  divisions.  With  all  my  efforts  so  to  add  the 
main  parts  to  each  other,  that  they  should  seem  to  rise  of  their 
own  accord,  I  have  often  come  far  short  of  success.  I  hope,  there- 
fore, that  none  who  read  my  sermons  will  take  them  as  correct 
guides  in  this  respect,  but  aim  at  a  far  higher  degree  of  perfec- 
tion. The  other  fault,  or  too  great  uniformity  in  the  transitions, 
8  particularly  conspicuous  in  the  subdivisions.  Often,  indeed, 
tliese  transitions  are  quite  easy  and  natural,  especially  when  the 
words  with  which  a  division  closes  remind  the  reader  of,  and  pre- 
pare him  for,  the  succeeding  one  ;*  when  the  grand  division  is  of 
such  a  character,  that  one  part  follows  from  another  ;  and  finally, 
when  there  is  a  gradation  in  the  parts.  If,  however,  any  person 
reads  a  number  of  my  sermons  in  succession,  he  will  find  these 
easy  and  natural  transitions  frequently  returning,  and  too  little 
diversified.  This  is  a  subject,  also,  upon  which  those  must  reflect 
who  wish  to  render  their  discourses  highly  perfect. 

In  discourses  which  are  accurately  arranged  and  divided  into 
the  parts  which  are  to  be  closely  remarked  upon  and  impressed 
upon  the  memory,  nothing  is  more  natural,  than  that  one  should 
frequently  avail  himself  of  that  kind  of  transition  which  the  an- 
cient rhetoricians  called  cornplexion.  This  mode  of  concluding  a 
point  is  extremely  appropriate,  because  it  repeats  the  explained 


*  Upon  this  subject  consult  Wiichter'a  masterly  but  too  laudatory  analysis  of  one  of 
my  sermons,  in  the  second  volume  of  the  Allgem.  praktiscb.  Bibliothek  fUr  Prodigal 
and  SchuIm&nDer.  S.  165  L 


516 


and  proved  series  of  thouglit,  ordinarily  in  the  very  same  expros* 
sious  in  vrhich  it  was  originally  stated,  and  again,  as  it  were, 
recommends  it  to  the  memory.  From  the  whole  construction  of  my 
sermons,  every  thing  they  contained  being  divided  into  parts  as  the 
principal  subjects  of  remarks  and  reliections,  I  was  almost  neces- 
sarily inclined  to  make  a  frequent  use  of  the  complexion  ;  in  part, 
for  the  perfection  of  every  division  ;  and  in  part,  for  the  sake  of 
an  easy  i^ansitiou  from  one  subject  to  another,  making  the  pro- 
gression of  the  wliole  treatise  the  nfOie  obvious,  and  rendering  it 
easy  for  the  hearer  tojdraw  the  conclusion.  Even  in  this  respect, 
however,  I  have  not  always  observed  due  moderation.  I  have 
often  used  the  complexion  with  too  great  uniformity,  even  where 
ir  might  have  been  omitted,  without  doing  any  prejudice  to  the 
discourse;  and  I  might,  and,  for  the  sake  of  variety,  should^  have 
selected  a  more  appropriate  mode  of  connexion  and  transition. 
Here,  then,  is  another  imperfection  which  every  one  should  seek 
to  avoid,  in  working  out  his  discourses. 

I  have  always  had  considerable  difficulty  in  making  a  proper 
use  of  pronouns.  Indeed,  I  have  taken  great  pains  so  to  use 
them,  that  all  ambiguity  by  the  reference  of  them  to  a  wrong  ante- 
cedent should  be  impossible,  and  yet  have  often  failed  in  thje 
attempt.  In  reading  my  sermons,  I  constantly  stumble  upon  pas- 
sages extremely  defective  in  this  respect.  A  passage  commencing, 
Gott  hat  unserii  Geist,  etc..  Sermon  24th  of  1799,  p.  404,  is  a  nota- 
ble instance ;  for,  in  the  course  of  a  few  sentences,  there  is  a  per- 
fect obscurity,  the  pronouns  being  equally  referable  to  Gott,  Geist^ 
or  Korper.  The  sentence  commencing,  Kimmlische,  von  Gott,  and 
ending  der  Jaden  f/eivorden,  in  the  first  remarks  of  the  Reforma- 
tion Sermon  of  1796,  is  a  similar  instance;  the  nouns,  BeU.gion 
and  Warfieit,  together  with  the  pronouns  and  adjectives  referring 
to  them,  being  completely  blended  together,  so  that  the  antece- 
dents to  which  they  respectively  refer  cannot  be  distinguished. 
That  it  is  difficult  to  avoid  all  obscurity  of  this  kind,  I  am  ready 
to  acknowledge.  It  can  often  be  done  only  by  completely  chang- 
ing the  train  of  thought,  and  casting  it  into  another  form.*  True, 
the  reference  of  these  ambiguous  pronouns  can  generally  be  ascer- 
tained from  the  connexion  of  the  sentence,  and  the  nature  of  the 
subject.  It  should  be  recollected,  however,  that,  in  listening  to  a 
speaker,  the  hearer  has  no  time  to  compare  the  context,  jor  -pry 
into  the  nature  of  the  subject,  but  he  is  under  the  necessity  of  lis- 
tening to  what  continues  to  be  said,  and  passing  by  what  he  does 
not  apprehend  upon  the  spot.  I  must  maintain,  therefore,  that 
every  writer  who  wishes  to  become  master  of  a  good  style,  must  bo 
as  careful  as  possible  to  avoid  all  such  imperfections. 

I  might  bring  forward  a  multitude  of  examples  to  show  you. 


*[We  have  the  same  difRculty  to  contend  with  in  the  English  language,  a::  every 
writer  knows  from  experience;  but  it  is  greatly  diminished  ]ty  our  philosophi'^al  U8« 
of  iiouns  in  regard  to  trender.  and  the  power  we  liave  of  frequency  conferrit,  'wipon 
neutral  objects  an  artificial  gender,  or,  in  other  words,  of  availing  ourselves  of  i^'j  aid 
of  personification;  so  that,  in  mnny  cases,  our  language  has  all  the  advantage*  a 
Gvrmaa  la  thiB  respect,  without  b«iDg  embarra£>&ed  with  its  disadvautages.] 


LETTER  XII. 


that  the  expressions  of  my  sermons  are  not  always  as  definite  and 
excellent,  rror  as  easy,  as  they  ought  to  be  ;  and  that  they  mighl 
often  have  been  rendered  more  agreeable  and  harmonious.  1 
should  weary  your  patience,  however,  my  dear  friend,  as  well  as 
that  of  my  readers,  if  I  should  do  so.  If  you  wish  to  see  a  very 
imperfect  passage,  you  may  consult  the  first  subdivision  of  the 
first  part  of  the  above  quoted  Reformation  Sermon.*  I  flatter  my- 
self, indeed,  with  the  hope,  that  there  are  few  more  so.  At  least, 
I  have  not  stumbled  upon  many  as  imperfect,  myself.  I  must  ac* 
knowledge,  however,  that  I  never  sit  down  to  read  any  of  my  ser- 
mons with  a  critical  eye,  without  finding  single  expressions,  turns, 
and  even  whole  periods,  which  might  have  been  written  far  better, 
as  you  will  readily  believe.  Indeed,  I  never  arise  from  such  a 
reading  with  any  real  satisfaction,  but  generally  with  pain,  on 
reflecting,  that,  with  all  my  labor  and  diligence,  1  have  come  far 
short  of  satisfactorily  and  truly  representing  what  my  mind  had 
conceived,  as  my  own  feelings  required  it  should  be  ;  and  even 
now,  with  all  my  experience,  I  come  far  short  of  the  standard  of 
excellence  to  which  I  wish  to  attain. 

The  venerable  Blessig,  who  has  sought  in  so  kind  and  honor- 
able a  manner  to  introduce  me  to  the  French  public,  has  expressed 
a  wish,  that,  out  of  my  numerous  sermons,  a  selection  of  a  few 
volumes  of  the  best  might  be  made  and  published,  as  a  kind  of 
legacy  to  posterity.!  I  doubt,  my  friend,  very  much,  whether 
posterity  will  care  any  thing  about  such  a  legacy.  And  then,  who 
IS  to  make  the  selection  ?  and,  if  it  were  made,  as  it  would  con- 
tain nothing  new,  who  would  print  it  ?  Farewell. 


*  [The  author  enters  into  a  criticism  of  this  passage,  which  occupies  about  ?ix  pajrea 
whiob,  toirether  with  several  other  criticisms,  is,  for  obvious  reasons,  omitted,  thougJt 
a  reference  id  made  to  every  passage.] 

t  Sen  a  notice  appended  to  the  French  translation  of  my  Reformation  Sermon  cf 
1807,  published  at  Strasburg,  p.  47. 


THB  Biril. 


Sheldon  d;  Companry's  Text-  'Boo/cs 


FRENCH  AND  GERMAN. 


PBOP.  EESTELS'  NEW  FEINCH 

TUe  Oral  Method  ivith  the  French.  By  Prof.  Jea:m 
Gust  AVE  Keetels,  Author  of  "  Keefcels'  New  Metliod  with  the 
Frynch."    in  three  parts,  l2uio,  cloth,  each  75  cents. 

[^Tiie  studmt  is  saved  the  expense  of  a  large  hook  in  commencing 
the  study  J 

The  Oral  Method  of  Teaching  living  languages  is  euperior  to  all  others  in 
many  ret^pects. 

Tt  teaches  vhe  pupil  to  speak  the  language  he  is  learning,  and  he  begins  to  do 
80  from  the  firs?t  lesson. 

He  never  hecomes  tired  of  the  boek,  because  he  feels  that,  with  moderate 
efforts,  he  is  making  con^^tant  and  rapid  progress. 

The  lessons  are  arranged  so  as  to  bring  in  one  difficulty  at  a  time.  They  are 
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scholars  of  all  ages. 

The  teiicher,  with  this  book  in  his  hand,  is  never  at  a  loss  to  profitably 
entertain  his  pupib,  without  rendering  their  task  irksome. 

In  fine,  the  Oral  Metho  1  works  charmingly  in  a  class.  Tsachers  and  pupils 
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proportion  to  his  ability  and  application.  It  is  our  opinion  that  before  long 
the  Oral  Method  will  find  its  way  into  every  school  where  Franch  is  taught. 

"I  find  that  pupils  understand  and  improve  more  rapidly  under  the  Oral 
Method  of  Keetels'  instruction  than  any  other  heretofore  used." — A.  Taylor, 
Eimwood  Seminary^  GUnrCs  Falls^  N.  T. 

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'  '  ;  

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STODDARD'S  SHORTER  COURSE. 

T/ie  Teach er\^  Combination  Series,   A  full  course  for 

Graded  Schools  is  obtained  in  the  three  books,  the  Primary  Pic- 
torial, Combination  School,  and  Complete  Arithmetics,  price 
$2.20.  For  Academies,  the  Complete  and  Intellectual  furnish 
a  high  school  course,  for  $1.65.  For  District  Schools,  the  Com- 
bination School  Arithmetic  alone  will  be  a  good,  practical  text- 
book of  Mental  and  Written  Arithmetic,  for  75  cents. 

Stoddard's  Complete  Srhool  Alr/ebra^  for  the  use  of 
Schools  and  Academies.  This  book  has  many  new  and  import- 
ant features,  and,  it  is  believed,  fully  sustains  the  high  reputa- 
tion Stoddard's  Arithmetics  now  enjoy.    ]2mo.    Price  $1.50. 

The  use  of  these  books  induces  careful  attention  and  continuous  application 
of  the  mind,  at  the  same  time  relieving  study  of  its  usual  irhsomeness,  by 
Buch  lucid  explanations  and  a  proper  presentation  of  the  subjects  as  make 
them  apprehended  easily  by  scholars. 


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Sheldon  d-  Compa7ijf'$ 


1 


OOLTOIT'S  NEV\r  GEOGEAPHIES. 

Tiie  xvliole  subject  in  Two  JiooUs. 

These  hooks  are  the  most  simple^  the  most  practical,  and  best 
adapted  to  the  wants  of  the  school-room  of  any  yet  published. 

I.  Colton^s  New  Introductory  Geography, 

With  entirely  new  Maps  made  especially  for  this  book,  on 
the  most  improved  plan ;  and  elegantly  Illustrated.  Price  90  cts. 

II.  Colton\s  Common  School  Geography. 

With  Thirty  -  six  new  Maps,  made  especially  for  this  book, 
and  drawn  on  a  uniform  system  of  scales. 

Elegantly  Illustrated.    Price  $2.00 

This  book  is  the  best  adapted  to  teaching  the  subject  of  Geog- 
raphy of  any  yet  published.  It  is  simple  and  comprehensive, 
and  embraces  just  what  the  child  should  be  taught,  and  nothing 
more.  It  also  embraces  the  general  principles  of  Physical  Geog- 
raphy so  far  as  they  can  be  taught  to  advantage  in  Common 
Schools. 

For  those  desiring  to  pursue  the  study  of  Physical  Geography, 
we  have  prepared 

Colton's  ^Physical  Geography. 
One  Vol.   2to.   Price  $1.50. 

A  very  valuable  book  and  fully  illustrated.  The  Maps  are 
compiled  with  the  greatest  care  by  Geo.  W.  Colton,  and  repre- 
sent the  most  remarkable  and  interesting  features  of  Physical 
Geography  clearly  to  the  eye. 

The  plan  of  ColtorCa  Geography  is  the  hest  I  have  ever  seen.  It  meets  the 
exact  wante  of  our  Grammar  Schools.  The  Beview  is  unsurpassed  in  its 
tendency  to  make  thorough  and  reliable  scholars.  I  have  learned  more  Geog- 
raphy that  is  practical  and  available  during  the  short  time  we  have  used  this 
work,  than  in  all  my  life  before,  including  ten  years  teaching  by  Mitchell's 
plan.— A.  B.  Hbywood,  Prin.  Franklin  Gram.  School,  Lowell,  Mass. 

So  well  satisfled  have  I  been  with  these  Geographies  that  I  adopted  them, 
and  have  procured  their  introduction  into  most  of  the  school  in  this  county. 
James  W.  Thompson,  A.M.,  Prin.  of  Centreville  Academy,  Maryland. 


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Sheldo7i  d:  Compa7?y^s  Text-T^ooks* 


SCHOOL  AND  COLLEGE  CLASSICS,  Etc. 

Long^s  Classical  Atlas.  Constructed  by  WiivLiam  Hughes, 
and  edited  by  GEOrvGE  Long,  formerly  Professor  of  Ancient 
Languages  in  the  University  of  Virginia.  With  a  Sketch 
of  /Vncient  Geography,  and  other  Additions,  by  the  Amer- 
ican Editor.  Containing  Fifty- two  Colored  Maps  and  Plans 
on  Twenty-two  large  imperial  quarto  Plates,  beautifully  en- 
graved on  steel  in  the  clearest  and  most  finished  style.  With  an 
index  of  Places.  Handsomely  half-bound,  with  cloth  sides,  in 
one  large  volume.    Price  $4.50. 

*'Now  that  we  are  so  well  supplied  with  classical  dictionariee,  it  is  highly- 
desirable  that  we  should  also  have  an  atlas  worthy  to  accompany  them.  In 
the  volume  before  ns  is  to  be  found  all  that  can  be  desired.  The  names  of 
those  who  have  been  concerned  in  its  preparation  speak  for  themselve>i.  On 
examination,  we  find  it  adapted  to  the  present  state  of  classical  scholarship, 
and  distinguished  by  a  superior  style  of  execution.  The  wants  of  the  classical 
student  have  been  carefully  consulted  throughout ;  all  places  of  peculiar  inter- 
est, such  as  Rome,  Athens,  and  its  harbors^,  Syracuse,  &c.,  being  given  upon 
an  enlarged  scale,  and  the  relative  positions  of  the  public  buildings,  roads,  &c., 
clearly^  exhibited.  We  notice,  also,  that  places  which  have  more  than  one 
name  in  the  classics,  such  as  Dyrrachium  and  Epidamnus,  Carchedon  and  Car- 
thage, appear  with  both  in  the  Atlas." — Athenoeum. 

The  Classical  Manual :  an  Epitome  of  Ancient  Geography, 
Greek  and  Roman  Mythology,  Antiquities,  and  Chronology. 
Chiefly  intended  for  the  use  of  Schools  and  Colleges.  Compiled 
by  James  S.  S.  Baird,  T.  C.  D.,  &c.  In  one  handsome  18mo 
volume,  of  about  175  pages.    Price  90  cents. 

The  want  has  long  been  felt  and  acknowledged  of  an  epitome,  present- 
ing, in  a  moderate  space  and  a  low  price,  such  Information  as  is  necessary 
for  the  proper  compreliensiou  and  appreciation  of  the  classical  authors  most 
commonly  read  in  our  schools.  The  object  of  the  present  volume  is  to  supply 
this  want,  by  aflbrdinf^,  in  the  most  condensed  form,  and  in  such  a  manner  as 
to  admit  of' its  being  thoroughly  mastered  and  retained,  all  the  information 
respecting  classical  antiquity  which  is  requisite  for  the  earlier  stages  of  study. 

Schmitz       Zatnpt^s  Virgil.     Eclogues,  Qeorgics,  and  13 

Books  of  ^neid.    1  vol.  16mo.    Price  $1. 
Horace.    Odes  and  Satires.  $1. 
Ovid,    Select  Poems.  $1. 
Livy.    Books  I.,  II.,  XXI.,  and  XXII.  $1. 
Cooper^s  Virgil.    With  valuable  English  Notes.  $2.50. 

KaltschniidV s  ^afin  Dictionary  for  Schools.  A 

School  Dictionary  of  the  Latin  Language,  in  two  parts,  Latin- 
English  and  English-Latin.  By  Dr.  KALTeCHMiDT.  Forming 
one  large  royal  18mo  volume  of  850  pages,  closely  printed  in 
double  columns,  and  strongly  bound.    Price  $2.50. 


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